r 

A 
A 

0 
0 
0 
8 
3 
2 
8 
8 
5 


=1  HE  DOCTRINES 
■iOF  OUR  FAITH 


E.  C.  DARGAN 


m 


m 


m 


m 


m 


n 


L 


iUIMMMBI 


THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


THE   DOCTRINES 
OF    OUR    FAITH 


A  Convenient  Handbook  for 

Use  in  Normal  Classes, 

Sacred    Literature 

Courses    and 

Individual 

Study 


REV.  E.  C.  DARGAN,  D.  D. 

Professor,  Southern  Baptist  Theological 
Seminary,  Louisville.  Ky. 

PRICE 
Cloth,   50  Cents  Postpaid. 
Paper,  35  Cents  Postpaid. 


Sunday  School    Board    Southern 
Baptist  Convention 

Nashville,   Tenn. 


ISSUED  UNDEK 

The  Eva  Garvey 

Publishing  Fund 

Given  by 

B.  E  GARVEY, 

New  Liberty    Ky., 
JANUARY  21st.    1899. 


BOOK    THIRD. 


Copyright.  1905. 

By  Sunday  School  Board 

Southern  Baptist 

Convention, 


Affectionately  Inscribed  to  the 
Memory  of 

jfranklin  Ibowarb  Ikcrfoot, 

Preacher,  Theologian,  Leader. 


Loyal    in  every  Relation,   and    Heroic   in  the 
Discharge  of  Duty; 

The  Author's  Beloved  Colleague  and  Friend, 


1703840 


Publisbcr's  JInnouncctticnt 


The  sereral  chapters  which  make  up  this  little  hand- 
book of  Doctrine,  were  published  in  The  Baptist 
Union,  as  a  series  of  articles  in  the  Sacred  Literature 
Course. 

They  served  their  purpose  ■well,  and  met  with  high 
favor  at  the  time  of  their  publication.  Prof.  Dargan 
has  here  made  a  vahuible  contribution  to  the  exposi- 
tion of  Christian  Doctrine,  and  in  this  permanent  shape 
his  able  exposition  will  be  passed  on  to  other  and 
larger  circles  of  readers. 

In  answer  to  m.anv  calls  which  have  come  to  us  from 
different  sources  they  are  now  published  in  this  con- 
venient form  and  ^nll  be  of  service  in  B.  Y.  P.  U. 
Christian  Culture  Courses  and  in  Sunday  School  Nor- 
mal Classes,  and  also  for  individual  study.  They  are 
printed  as  they  first  appeared  with  such  revision  as 
the  author  could  make  while  reading  the  proof. 

^Yith  the  Author's  permission  we  have  added  an  Intro- 
ductory Word  from  Dr.  Geo.  W.  Truett,  also  an  Appendix 
in  a  Confession  of  Faith,  for  use  in  Baptist  Churches, 
written  by  the  late  Dr.  F.  H.  Kerfoot  when  pastor  of 
Eutaw  Place  Baptist  Church,  Baltimore. 

Secretary's  Office,  Sunday  School  Board, 
Nashville,  Tenn. 


Jflnnounccmcnt  for  normal  Course  Students. 


This  book  is  No.  6  in  the  Convention  Normal  Course. 
For  its  completion  according  to  the  plan  herein  indi- 
cated seal  6  will  be  awarded. 

Because  it  seems  desirable  to  offer  in  the  several 
sections  of  the  Normal  Course  a  limited  number  of 
studies,  a  selection  has  been  made  of  eighteen  from 
the  thirty  chapters  of  this  book,  and  while  students 
should  read  carefully  the  remaining  chapters,  a  study 
of  the  eighteen  selected  is  all  that  is  required.  At  the 
close  of  the  book  these  selected  chapters  are  indicated 
and  questions  to  guide  class  or  individual  study  as 
also  questions  for  review  and  examination  are  printed. 

The  plan  of  study  is  very  simple.  Each  lesson  is  to 
be  studied  in  the  usual  way,  previous  lessons  being 
reviewed  by  means  of  the  questions  submitted  for  that 
purpose.  At  the  close  of  the  study  the  class  teacher  will 
submit  an  examination.      (See  page  241.) 

Suggestions  and  outlines  for  class  teachers  and  others 

who    teach    Christian   doctrines,    are    offered    in    a    small 

volume   entitled   "Doctrinal   Outlines  of  'What   Baptists 

Believe,'   and   'The  Doctrines  of   Our  Faith,' "  prepared 

by  Dr.  P.  E.  Burroughs,  Educational  Secretary  (25  cents 

postpaid). 

(5) 


CaDk  of  Contents, 


CLap.  Page 

Introductory  Word   7 

I.  Religious  Beliefs  and  their  (ieiiesis.  . .  .       9 

II.  The  Bihle  as  Revelation  and  Authority.     17 

III.  The  Being  and  Nature  of  God 25 

IV.  The  Character  of  God 32 

V.     The  Power  and  Works  of  God 40 

VI.     The  Sovereignty  of  God 47 

VII.     God's  Care  of  His  Creation 55 

VIII.     The  Unity  and  Trinity  of  God 01 

IX.     The  God-Man,  Jesus  Christ 08 

X.     Concerning  the  Ilolv  Spirit 75 

XI.     The  Origin  and  Nature  of  Man 82 

XII.     How  Man  Came  to  Sin 91 

XIII.  The  Prevalence  and  Power  of  Sin 97 

XIV.  The  Nature  of  Sin 103 

XV.  The  Separation  hetweeu  God  and  ^laii. .    112 

XVI.     The  Love  of  God  toward  Man 122 

XVII.     The  Feeling  of  Man  after  God 128 

XVIII.     The  Mediation  of  the  God-Man 134 

XIX.     God's  Work  in  Saving  Man 140 

XX.     Man's  Part  in  Being  Saved 147 

XXI.  The  New    Relation    between    God    and 

Man 154 

XXII.  The     Fellowship     of     Christians— The 

Church   103 

XXIII.  Christian     Institutions — Worship     and 

Ordinances    171 

XXIV.  Christian  Activities— the  Work   of  the 

Church   179 

XXV.     Life  and  Immortality 180 

XXVI.     The  Intermediate  State 193 

XXVII.     The  Second  Coming  of  Christ 200 

XXVI 11.     The  Resurrection  of  the  Dead 207 

XXIX.     The  Judgment  and  Punishment 214 

XXX.     Heaven  and  Eternal  Life 222 

An  Appendix. 

What  We  Believe  According  to  the  Scriptures. . . .  229 
Questions  to  Guide  and  Test  Lesson  Study 235 


A  WORD   INTRODUCTORY, 

The  Sunday  School  Board  is  rendering  a  most  help- 
ful service,  by  putting  into  permanent  form  the  several 
papers  on  "The  Doctrines  of  Our  Faith,"  written  some 
years  ago  by  Dr.  E.  C.  Dargan,  of  the  Southern  Bap- 
tist Theological  Seminary,  and  printed  in  The  Baptist 
Union  as  a  series  of  suggestive  doctrinal  lessons  for 
the  Baptist  Young  People  of  America. 

Those  papers  were  unquestionably  read  by  very  many 
of  our  Baptist  people  with  the  keenest  sense,  both  of 
pleasure  and  of  profit.  They  suggested  the  practical 
necessity  and  became  the  basis  of  a  series  of  careful 
lessons  for  many  classes  of  our  Baptist  young  people. 

The  writer  thus  used  them  with  the  young  people  of 
his  congregation,  and  the  interest  they  awakened  was 
delightfully  surprising.  That  experience  very  clearly 
demonstrated  that  there  is  an  eagerness  upon  the  part 
of  many  of  our  people,  both  old  and  young,  to  know 
more  of  the  great  fundamental  doctrines  of  God's 
Word,  so  that  they  may  be  able  rightly  to  answer 
every  man  who  asks  for  a  reason  concerning  the  hope 
that  is  in  them.  He  expects  thus  again  to  use  them 
with   his   young   people   this   winter. 

These  papers  from  Dr.  Dargan  are  unusually  clear 
in  statement,  and  are  so  well  written  that  the  babe  in 
Christ  and  the  learned  theologian  must  alike  be  deeply 
interested  in  them. 

The  time  is  surely  most  propitious  for  a  faithful 
restatement,  in  every  Baptist  Church  in  the  land,  of 
the     fundamental     doctrines     of     God's     Word.       Every 


Vlll  INTRODUCTORY. 

Baptist  ought  to  know  why  he  is  a  Baptist,  and  to 
know  it  from  the  specific  commands  of  God's  Word. 
Not  to  have  such  knowledge  is  for  our  churches  to  be 
harmed  in  every  way.  Probably  not  since  apostolic 
times  have  Baptists  had  such  an  opportunity  as  they 
have  to-day  for  faithfully  teaching  the  whole  counsel 
of  God.  If  they  will  give  themselves  to  such  work  in 
the  right  spirit,  the  increasing  favor  of  God  and  of 
men  must  be  upon  them. 

It  is  earnestly  believed  that  oux  churches  would 
gain  strength  in  every  way  if  the  pastors  would  at 
once  arrange  for  a  series  of  teaching  services,  week 
by  week,  wherein  tliey  might  carefully  discuss  before 
all  their  people,  especially  the  young,  the  fundamental 
doctrines  of  the  Bible.  Such  a  series  of  services  would 
kindle  a  general  interest  in  the  study  of  the  Bible 
such  as  we  have  not  seen  before,  and  thus  would  the 
faith  of  God's  people  be  strengthened  and  their  zeal 
for  His  work  augmented  in  a  way  not  otherwise  possi- 
ble. Surely,  this  is  a  consummation  most  devoutly  to 
be  desired. 

IVIost  cordially  do  I  welcome  tliis  new  book  from  the 
Sunday  School  Board,  and  most  heartily  do  I  commend 
it  to  brother  pastors  everywhere,  to  the  end  that  they 
may  at  once  use  it  as  a  text-book  in  a  series  of  doc- 
trinal studies  for  their  young  people.  Within  the  next 
six  months  the  book  ought  to  be  in  the  hands  of  tens 
of  thousands  of  our  young  Baptists,  for  their  earnest, 
personal  study.  That  it  may  have  a  speedy  and  very 
wide  circulation,  is  the  fervent  hope  and  prayer  of 

GEO.  W.  TRUETT. 

Study  First  Baptist  Church. 
Dallas,  Texas. 


Cbc  Doctrines  of  Our  Taitbo 


CPIAPTER  I. 

RELIGIOUS    BELIEFS    AND    THEIR    GENESIS. 

In  beginning  a  study  of  the  doctrines  of  the  CIiris-> 
tian    religion    it    is    proper    that    we    should    consider, 
by    way    of    introduction,    the    general    subject    of    the 
.  reality   and   sources   of   our   religious 

of  Our  Reli-  beliefs.  As  we  take  stock  of  our 
gious  Beliefs,  objects  of  thought,  we  notice  that 
there  is  a  very  wide  range  of  mat- 
ters whioh  engage  our  attention  and  influence  our 
actions.  Among  these  objects  and  forces  there  is  a 
large  number  which  falls  under  the  description  of  re- 
ligious beliefs.  Whatever  may  be  the  truth  of  these 
beliefs,  whatever  their  prevalence,  whatever  their  na- 
ture, they  are  a  very  noticeable  part  of  human  life. 
.Anyone  who  takes  the  trouble  to  think  upon  both  the 
practical  activities  and  the  intellectual  problems  of 
our  age  cannot  fail  to  see  how  large  a  share  of  these 
are  those  which  we  call  religious.  We  must  deal  with 
facts.  It  is  a  fact  beyond  all  dispute  that  we  have 
religious  beliefs;  and  for  us  Christians  that  means, 
of    course,    Cliristian    doctrines. 

Let  us  first  compare  our  religious  beliefs  with  other 
beliefs    or    opinions,    as    we    see    these    in    the    various 
departments  of  human  thought  and  effort.      Take  that 
9 


10  The   Doctrines    of    Our   Faith. 

great    field    of    effort    which    we    call  " 

^tu^TE^'^^  business.      Ail    the    way    up    from    a 

with  Other        ,  ,     .  , 

fhings.  "'^y  lahorer  s  job  to  some  vast  com- 

mercial entei^prise,  there  is  in  this 
sphere  of  human  action  a  set  of  opinions  and  prac- 
tices which  are  commonly  accepted,  disputed,  and  acted 
ujion.  In  tlie  great  world  of  politics  we  find  the  same 
thing:  some  rules  of  action  are  commonly  accepted, 
others  are  in  dispute,  and  these  furnish  a  motive  of 
men's  actions  in  the  State.  In  literature,  science,  and 
art  we  observe  the  same  general  state  of  things.  Cer- 
tain principles,*  a  body  of  doctrines,  a  fund  of  knowl- 
edge, are  found.  So  in  the  matter  of  religion — in 
all  kinds  of  religion — there  is  a  more  or  less  well- 
defined  set  of  doctrines  considered  as  things  taught, 
or  beliefs  considered  as  things  accepted.  With  us, 
as  already  said,  this  body  of  doctrines  makes  up  what 
Ave  sometimes  call  the  Christian  Faith,  meaning  by 
that  the  sum  of  things  made  known  in  the  Chris- 
tian Revelation  and  accepted  by  Christian  believers. 
These  religious  beliefs  are  worthy  of  our  care- 
ful study,  not  only  for  their  value  in  themselves, 
but  because  of  their  comparative  interest.  There  is 
no  reason  why  the  principles  of  any  form  of  human 
activity  should  be  studied  to  the  neglect  of  religious 
doctrines. 

This   brings   us   to   consider   the   relation   of   faith    to 

knowledge  in  regard  to  these  religious  doctrines.     Are 

we    properly    said    to    fc«ow    them,    or    only    to    believe 

them?      Here    we    must    make    two 

Relation  of        distinctions.      One    is    between    the 

Knowledge.         o^'jefts    of    knowing,    and   the   other 

is   between   the   words   knowing  and 

believing.      In    regard   to  the   things  which   we   may  be 

said  to  know  or  believe,  of  some  we  may  say  that  we 


Religious   Beliefs   and    their    Genesis.  11 

know  them,  of  others  only  that  we  believe  them.  Yet. 
this  distinction  is  not  of  much  value,  for,  in  the  last 
resort,  we  shall  find  that  we  should  properly  describe 
many  things  as  only  objects  of  belief  which  we  often 
describe  as  objects  of  knowledge.  Again,  if  we  un- 
dertake to  distinguish  between  knowing  and  believing 
we  shall  run  upon  another  difliculty.  It  is  impossible 
to  draw  any  sharp  dividing  line  between  knowledge 
and  belief.  Knowledge  at  best  is  only  strong  belief, 
and  while  we  have  a  vague  sort  of  feeling  that  knowl- 
edge is  more  real  than  belief,  we  often  use  the  words 
without  strictly  observing  the  distinction.  For  ex- 
ample, a  man  may  say  of  another  man :  "I  know  he 
is  honest,"  when  as  a  matter  of  fact,  he  only  believes 
it,  and,  strictly  speaking,  can  only  believe  it  of  any- 
body. On  the  other  hand,  of  the  very  same  man  in 
another  conversation,  we  might  say:  "I  believe  he 
is  honest,"  when  we  really  mean  more  than  that.  We 
have  a  proverb  that  "seeing  is  believing."  Now  surely, 
if  we  may  claim  to  know  anything,  it  is  what  we  see, 
and  yet  we  know  we  are  often  mistaken  in  seeming, 
to  see.  The  fact  of  the  matter  is  that  we  may  call 
our  perception  of  objects  either  knowledge  or  belief, 
according  as  we  hold  them  strongly  or  less  positively. 
Thus  the  body  of  doctrines  which  we  as  Christians 
hold  may  be  called  knowledge  or  belief,  and  either 
term  will  not  be  far  astray. 

A    third    point    of    view    from    which    to    regard    our 
religious    beliefs    is    that    of    their    prevalence   as    com- 
pared   with    other    branches    of    knowledge.      All    the 
branches     which     have     been     men- 
Prevalence  tioned   prevail  among  men,   more  or 
and  Power  of     j^^^  widely,  and  this^  is  equally  true 
Religious  Be-      ,      ,.  .        ,         .   ,  tt 
liefs:     Exten-   °^  religious  knowledge.     Here  again 
sively.                  ^ve  must  make  a  distinction  between 
the  numbers   who  have   this   knowl- 


12  The  Doctrines  of  Our  Faith. 

-edge,  and  the  strength  of  their  convictions.  In  other 
words:  How  many  have  this  knowledge,  and  to  what 
extent  do  tlicy  have  it?  Comparison  with  other 
branches  is  here  again  in  point.  It  is,  comparatively, 
only  a  few  who  know  much  of  politics  or  of  art.  Only 
a  minority  of  men  are  artists,  and  yet  art  is  a  great 
force  in  the  world.  Only  a  minority  of  men  understand 
business  to  any  large  extent,  and  yet  business  is  a  great 
force  in  the  world.  Only  a  very  few  men  understand 
science,  but  that  does  not  argue  that  science  is  not  worth 
knowing.  So  it  is  in  regard  to  religious  knowledge.  It 
must  he  sadly  confessed  that  only  a  minority,  even  in 
a  Christian  country,  have  any  real  and  deep  acquaint- 
ance with  religious  doctrines,  but  this  is  no  argu- 
ment against  their  value  and  importance.  It  should 
be  our  earnest  desire  to  learn  more  of  tiiese  matters 
for  ourselves,  and  also  to  get  others  to  know  them, 
too. 

The  other  distinction  comes  inside  the  circle  of  those 
who  may  be  said  to  have  knowledge.  For  all  have  not 
equal  knowledge.     Not  all  statesmen  are  equally  learned 

in  state-craft.  Not  all  literary 
n  nsive  y.  ^^^^^^  ^^.^  pqj,fj|]y  ^ygij  versed  in  lit- 
erature. Not  all  real  and  devout  Christians  are  equal- 
ly Avell  informed  upon  tlie  Christian  doctrines.  Some 
know  more  tlian  others,  and  this  Avill,  no  doubt,  always 
be    true. 

Now  all  this  has  been  said  in  order  to  show  that 
religious  belief,  or  knowledge,  is  a  real,  important, 
and   even   vital   part  of   our   thought   and    action.     No 

other  branch  of  knowledge  can 
The  First-rate  justly  make  any  better  claim  to  our 
Importance  of  study.  In  fact,  as  I  think,  no  other 
,.   ,  ^  branch    can   make   so   good   a   claim, 

and  I  hope  that  those  who  will  fol- 


lleliyious  Beliefs  and  their  Genesis.  13 

low  me  in  tlie  chapters  which  are  to  come  after  will  en- 
ter upon  this  study  with  earnestness,  and  with  the  pro- 
found   conviction    that    the   things    which   shall    engage 
our  thought  are   eminently   worthy  of   our  best  efforts. 
We   come   now   to   ask:      "How   do  we   come   to   have 
these    religious    beliefs?"      Or,    to    put   the    question    in 
another  way:      "What  are  the  sources  of  our  religious 
knowledge?"     A  moment's  reflection 
The  Sources        ^^'^^^    enable    us    to    see    that    these 
of  Our  Reli-       sources    are    two-fold,    external    and 
gious  Beliefs,      internal.     That  is,  we  get  knowledge 
Sources-   Per-    P^^'^^y   from    outside   ourselves,    and 
gQjial.  partly  from  within.    In  order  to  have 

knowledge  we  must  both  be  taught 
and  learn ;  and  here  again  there  is  no  difference  as  to 
nature,  between  religious  knowledge  and  other  branches. 
All  our  knowledge  is  of  this  general  character,  partly 
from  without,  partly  from  within.  Let  us  look  first 
at  the  external  sources  of  our  religious  beliefs.  How 
do  we  happen  to  be  Christians,  to  know  anything  of 
the  Christian  doctrines?  We  should  answer  very 
promptly:  Because  we  have  been  taught  them,  per- 
haps from  our  earliest  childhood.  It  is  sometimes 
a  silly  fashion  to  sneer  at  this  way  of  receiving  re- 
ligious knowledge,  and  to  call  it  "traditionalism." 
The  sneer  is  very  empty  and  superficial.  In  every 
department  of  human  knowledge  that  is  worth  the  name 
by  far  the  best  element  is  traditional,  that  is,  handed 
on  from  one  to  another.  If  you  were  to  take  from 
the  scientist  all  his  science  except  what  he  had  learned 
by  his  own  personal  efforts,  there  would  be  little  left. 
By  far  the  most  of  what  we  know  we  take  on  trust 
from  others.  In  religious  matters  we  have  received 
instruction  from  our  parents  and  teachers,  from  min- 
isters,   from    our    companions    and    friends;    ""^^     r^or- 


1-4  The  Docirincs  uf  Our  Faith. 

haps,  we  have  received  more  kiKJwicil^ic  from  these 
personal  sources  than  from  any  otlier  quarter.  This 
personal  contact  is  of  tlie  utmost  importance.  We 
should  rejoice  in  receiving  knowledge  at  the  hands  of 
others,  and  rejoice  still  more  to  pass  on  the  truth  to 
those   with   whom    we   meet. 

We  owe,  of  course,  much  to  books  and  other  litera- 
ture.     Above   all    others   we   should   feel   our   obligation 
to  the   Book   of   books,   the  Word  of  God.     But  besides 
the     Bible    there     are     many    other 
^'  books  which  have  given  us  in.struc- 

tion  and  religious  knowledge.  We  should  be  very  dil- 
igent in  cultivating  religious  literature.  There  is  a 
profusion  of  excellent  Christian  literature,  and  we 
should  constantly  seek  to  use  it  wisely  and  well. 

We  must   turn   now   to   the  other  sources  of  our  be- 
liefs,   those    which    I    described    as    internal,    or    from 
within.      These    may    include   assent,   or   acceptance,    on 
our    own    part.      Here    again,    reli- 
Internal  gious    knowledge    stands    upon    the 

Sources:    Ob-    very  .same  footing  as  all  the  others. 

servation  and     ,,     ,  .  •        •  t      u- 

o.    J  bach     man    must    receive    into    his 

Study. 

own    mind    in    the   various   ways    of 

mental    acquisition   the   things   which    are   presented   to 

his   acceptance.      How   do   we   learn   anything?   How   do 

we    learn    mathematics,    or    history,    or    music?      There 

may   be   a   great   body   of   instruction   in   tjiese   matters, 

but  if  it  remain   outside  of  us  it   is  a   mere  truism  to 

say    we    shall    know    nothing   of    them.      We    must    put 

our  own   minds   upon  the  things   which   are  ofTered   to 

us  by  others,  in  order  that  we  may  know.     When  we 

come   to   apply   our   minds   to   the   Christian   doctrines, 

tliere  are  at  least   tliree  ways   in   whidi   we   may  have 

knowledge    of    tliem.    namely:    observation    and    study, 

reflection,    and    experience.      Of    these,    observation    an*^ 


Religious  Beliefs  and  their  Genesis.  15 

study  form  tlie  connecting  link  between  the  external 
and  the  internal  sources  of  knowledge.  By  looking 
into  these  things  for  ourselves,  by  reading,  by  study, 
we  keep  adding  to  what  we  have  learned,  and  we  gain 
strength  of  conviction  by  getting  more  and  more  evi- 
dence of  the  truth  of  those  things  which  we  believe. 
In  other  words,  we  should  keep  on  learning  more  and 
more  of  religious  knowledge,  extending  our  inquiries 
in  many  directions.  But  besides 
Reflection.  ^j^j^  constant  reaching  out  for  more, 

there  should  also  be  abundant  reflection.  We  should 
turn  over  in  our  minds  the  things  we  have  learned, 
comparing  various  doctrines  with  one  another,  verifying 
them,  reasoning  upon  them,  and  thus  making  our  mental 
possession  more  and  more  our  own.  One  more  in- 
ternal source  of  knowledge  is  what  we  call  experience. 
There  are  many  things  in  religion 
±/xperience.  which  we  can  know  only  in  this 
way.  This  is  deeper  than  any  other  source  of  knowl- 
edge, and  it  must  be  to  each  man  the  final  court  of 
appeal.  Do  the  things  presented  to  my  thought  agree 
with  what  I  know  and  feel  within?  Are  the  doctrines 
of  religion  a  real  experience  to  me  personally,  or  sim- 
ply some  far-off  speculations?  This  is  the  main  ques- 
tion. I  hope  all  who  enter  upon  the  study  of  these 
chapters  have  had  a  real  experience  of  religion,  but,  if 
not,  that  they  may  find  that  pearl  of  great  price  in 
these    studies. 

Now  these  various  sources  of  belief  do  not  act  sep- 
arately.    We  only  have  to  mention   them  thus  for  the 
sake   of   study.     The   workings   of   the   mind   are   some- 
Avliat    like   the   parts   of   a   machine. 
The  Mind  a        When  tlic   machine  is  in  motion  all 
Unit     Its  Ac-    its    parts    must    be    going,    and    yet 
tivi  y  -       ^^,^    j^^^^    think    of    each    separately. 

So   in   learning  the   doctrines  of  the 


16  The  Doctrines  of  Our  Faith. 

Christian  faith.  All  or  several  of  these  sources  of 
which  I  have  been  speaking,  both  external  and  in- 
ternal, maj'  be  working  at  once,  supplying  us  with 
knowledge. 


CHAPTER   II. 

THE    BIBLE    AS    REVTSLATION    AND    AUTHORITY. 

A  jjart  of  our  traditional  Christian  belief  is  that  the 

collection    of    ancient   writings    known    as   the   Bible    is 

a   true   message   from   God,    and   being   that,   is   a   final 

and    trustworthy    authority    for    all 

Three  Consid-    our     religious     beliefs.      There     are 

erations   Es-      here  three  things  very  necessary  to 

?f-"uf^r.*°   ^       be   held    clearly   in    mind,   for   there 
Right  Concep-   .  .     ,•«•  t       ■   ■ 

tion  of  the  ^"^  great  dmerence  oi  opinion  con- 
Bible,  cerning  the  Bible;  and  a  right 
conception  of  it  as  a  basis  and 
source  for  religious  belief  is  therefore  essential.  These 
three  things  are :  ( 1 )  How  we  may  be  sure  that  the 
Bible  is  a  true  revelation  from  God;  (2)  The  nature 
of  the  Bible  as  a  message  from  God ;  ( 3 )  How  to  use 
the  Bible  as  the  final  authority  for  our  religious  be- 
liefs and  actions.  Let  us  take  up  these  topics  in  their 
order. 

I.     Why  Do  Christians  Accept  the  Bible  As  the 
True  Revelation  From  God? 

It    is    evident    that   this    is    a    fundamental    doctrine, 
and     therefore     one     of     the     great- 
How  do  We        est     importance.        It     has     always 
Know  it  IS  a      been    important,    and    in    our    times 
Divine  Rev-      .,    ,        ,  j  ,.         .  ,, 

elation  been  made  a  question  of  the 

utmost    moment.      It    is    incumbent 
upon     every     Christian     to     have     clea-r     and     strong 
17 


18  'I'Ik'  Doctrines  of  Our  Failh. 

convictions  on  this  point.  Nothing  less  can  satisfy 
the  demands  of  our  own  hearts  and  minds,  as  well 
as  the  demands  of  the  age.  Only  a  brief  outline 
of  the  argument  can  be  here  presented.  Those  who  wish 
to  pursue  it  further  will  find  help  in  one  or  more  of  the 
three  following  books:  Basil  Manly's  The  Bible  Doc- 
trine of  hispirutioH ;  Henry  Rogers'  Supernatural  Orig- 
in of  the  Bible,  and  D.  W.  Faunce's  Inspiration  as  a 
Trend.  The  outlines  of  the  argument  may  lie  seen  at 
a   glance   from   the   following  statements: 

1.     The     unbroken     Christian     tradition    accepts     the 

Bible  as  divinely   inspired  and  authoritative.     Through 

the    Christian    centuries,    from    the   earliest   times,    this 

conception  of  both  the  Old  and  New 

„   r»^«i„«^.,         Testament  Scriptures  has  been  com- 
so  Declares.  ' 

mon    to    Christian    believers.      Here 

and  there  men  not  Christians,  though  professedly  such, 
have  challenged  this  doctrine,  and  there  has  been  dif- 
ference of  opinion,  even  among  real  Christians,  in  re- 
gard to  some  particular  book  or  books,  and  in  regard 
to  the  method  and  extent  of  the  divine  inspiration 
granted  to  the  writers.  But  apart  from  these  minor 
differences,  which  it  is  not  necessary  here  to  discuss, 
the  common  Christian  creed  has  been,  and  still  re- 
mains, that  the  Bible  is  the  inspired,  true  and  com- 
manding \Yord  of  God.  The  force  of  this  tradition 
and  consensus  of  opinion  is  very  gi-eat.  We  may,  per- 
haps, feel  it  the  more  if  we  compare  it.  as  in  the  for- 
luer  article,  with  laws  of  tradition  in  other  depart- 
ments of  knowledge.  Among  phj'sician?  there  has  been 
for  many  years,  and  still  remains  the  doctrine  that 
quinine  is  the  best  medicine  for  certain  kinds  of  fever. 
Xo  doubt  here  and  there  a  few  have  denied  it.  and  the 
practice  of  physicians  has  varied  as  to  the  applica- 
tion   of   this    remedy,    but    still    it    remains    a    fact    that 


Revelation    and   Authority.  19 

among  those  best  qualified  to  judge  there  is  practically 
an  unbroken  consensus  of  opinion  in  regard  to  the 
merits  of  this  drug.  Now  this  by  itself  does  not  prove 
that  quinine  will  cure  every  kind  of  fever,  but  no- 
body can  deny  the  force  of  the  argument.  For  cen- 
turies, among  those  best  qualified  to  judge,  the  Bible 
has  been  accepted,  and  still  is  accepted  as  the  very 
Word  of  God,  and  this  should  have  due  weight. 

2.     The  Bible  ivitnesses  to  itself  as  the  Word  of  God. 

It   does   this   in   two    ways :    both   by   direct   statements 

scattered  here  an^J  there  throughout  the  book,  and  also 

by    the    character    of    its    contents. 

Internal  Tes-     (^)    The  witness  of  the  Bible  to  it- 

timony.  self  is  clear,  frequent  and  decisive. 

Scriptural  ijj  ^j^g  qM  Testament,  the  Prophets 

Statements.         ,   .      ,    ,  ,     ,        i-      j. 

claimed  to  speak  by  direct  com- 
mand of  God.  Our  Lord  in  many 
passages  recognizes  the  Old  Testament  Scriptures  as 
the  Word  of  God,  and  in  one  place  (John  10:35),  he 
said:  "The  Scripture  cannot  be  broken."  (Compare 
Matthew  4:  4,  6,  7,  10;  11:  10;  Mark  14:27.)  Like- 
wise, in  the  writings  of  the  Apostles,  we  find  frequent 
and  emphatic  recognition  of  the  fact  that  the  Old  Tes- 
tament came  from  God.  Especially  notice  2  Peter 
1:19-21,  particularly  the  last  verse,  where  he  says: 
"Holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost."  Consult  also  the  well-known  passage 
in  2  Timothy  3:16,  where  (R.  V.)  it  is  said:  "Every 
Scripture  inspired  of  God  is  also  profitable,"  etc.  In 
regard  to  the  inspiration  of  the  New  Testament,  we 
have  the  promise  and  directions  given  by  Christ  to  the 
Apostles.  (See  Matthew  28:19,  20;  John  14:26; 
15:26,  27;  20:21,  22.)  And  in  respect  to  the  apos- 
tolic claims,  see  1  Corinthians  2:10-13,  where  the  Apos- 
tle   distinctly    professes    to    teach    by    divine    revelation 


20  The  Doctrines  of  Our  Faith. 

through  the  Spirit,  and  thus  claims  for  his  writings 
the  authority  of  God.  See  also  the  same  epistle, 
14:37,  38.  Also  1  Thessalonians  4:2,  8.  We  have 
also  in  2  Peter  3 :  15,  IG,  a  recognition  by  that  apostle 
of  Paul's  inspiration.  It  is  thus  plain  that  the  Scrip- 
tures by  direct  statements  testify  to  their  o\vn  divine 
origin   and   autlioritj'. 

(b)    In   addition   to   this,   the  character  of  the   Bible 
is   such   as   to   give   a   warrant  of   its   divine   authority 
and  origin.     It  would  be  impossible  to  pursue  this  ar- 
gument at  any  length  in  so  brief  a 
Unique  discussion  as  the  present.    It  is  well 

Character    of      inought  out  in  the  work  of  Henry 

t   e     crip-  Rogers,   mentioned  above.     The  sum 

tures.  '^ 

of  this  discussion   is  that  the  Bible 

is  not  such  a  book  as  man  would  have  written  if  he 
could,  or  could  have  written  if  he  would.  It  bears 
upon  itself,  in  the  truths  which  it  reveals,  in  the  ex- 
alted moral  character  of  its  teachings,  in  the  perma- 
nency and  power  of  its  influence,  the  proofs  of  its  di- 
vine authorship.  No  other  book  in  all  literature  has 
borne,  or  bears,  such  a  character  as  this. 

3.     The   voice  of   Christian   experience  confirms   ichat 
has  already  been  advanced.     This  is  not  by  itself  con- 
clusive, but  it  corroborates  most  strongly  what  has  al- 
ready   been    argued.      Coleridge    is 
Christian  Ex-    credited     with     saying:       "I    believe 
perience  Cor-    ^j^^  gjj^j^  j^  jj^.j^^^  because  it  finds 
roborates.  „     r^.  .  .,     ,        ,    , 

me.  The  most  spiritual  and  de- 
vout among  Christians  discover  a  singular  agreement 
between  the  divine  Word  and  the  inward  witness  of  the 
Spirit. 

IT.     What  Sort  of  Message  From 
The  Nature  of  God  is  the  Bible? 

the  Bible  as  a         ^^^^^.^  ^^^  several  points  of   view 
Message  from     ^  ,  .  ,     .  ^u- 

qq^  from    which    rto    answer    this    ques- 

tion. 


lievelalion   and  Authority.  21 

1.  As  to  the  means  of  communication.  In  He^ 
brews  1:1,  2,  we  read  (R,  V.):  "God  having  of  old 
time  sjjoken  unto  the  fathers  in  the  prophets,  by  divers 

portions  and  in  divers  manners, 
Xhe  Means  hath  at  the  end  of  these  days 
01  Lommu-        spoken  unto   us  in  his   Son."     Now, 

as  we  have  seen,  our  Lord  passed 
on  these  words  to  his  Apostles.  In  his  prayer,  recorded 
in  John  17,  he  says,  (verse  8),  "The  words  which 
thou  gavest  me  I  have  given  unto  them."  We  thus 
see  that  while  the  Bible  is  of  divine  origin  and  au- 
thorship, it  comes  to  us  through  men  who  were  spe- 
cially chosen,  instructed  and  sent  of  God,  with  these 
messages  which  have  been  gathered  together  into  our 
Bible.  It  is,  as  Peter  says,  that  holy  men  spake  as 
they   were   borne   along  by   the  Holy   Spirit. 

2.  As  to  form.  The  Bible  comes  to  us  in  great 
diversity.  There  were  oral  messages,  as  in  the  case 
of    the    early    prophets    with    their    "Thus    saith    the 

Lord;"  as  in  the  case  of  our  Lord 
Form  of  himself,    who    wrote    nothing,    but 

the  Message.  taught  by  word  of  mouth;  as  in 
the  case  of  the  Apostles,  who  gave  much  more  instruc- 
tion orally  than  they  left  on  permanent  record.  But 
many  of  these  oral  utterances  have  been  recorded. 
Our  Lord's  speeches  and  sayings  constitute  a  great  part 
of  the  Gospel  record.  Then  there  is  a  good  deal  of 
history  in  both  the  Old  Testament  and  in  the  New. 
In  the  Old  Testament  there  is  a  large  element  of 
poetry,  in  the  Psalms  and  other  poetical  books.  In 
the  New  Testament  we  have  the  Letters,  some  to  in- 
dividuals, but  chiefly  to  churches  and  other  groups  of 
Christians.  And  there  is  prophecy,  of  which  we  find 
the  most  in  the  Old  Testament,  and  some,  more  es- 
Ipecially  in  the  Book  of  Revelation,  in  the  New. 


22  The  Doctrines  of  Our  Faith: 

3.  As  to  contents.  As  has  just  been  indicated,  we 
find  great  variety  in  the  Scriptures — wonderful  variety 
— and  yet  there  is  striking  adaptation  to  different  ages 

of  men,  and  to  all  ages.  It  is  one 
The  Contents  of  the  most  remarkable  things 
of  tile  about    the    Bible,    that    it    bears    so 

essage.  strongly  the  color  of  the  place  and 

time  of  each  of  its  separate  writings,  and  yet  speaks 
so  clearly  and  strongly  to  the  human  spirit  of  all 
times  and  lands.  Of  coarse  there  are  many  difficulties 
to  be  encountered  in  making  a  special  study  of  the 
contents  of  the  Bible,  and  this  striking  difference  in 
its  contents  calls  for  broad  and  discriminating  treat- 
ment. 

4.  As  to  character.  What  needs  to  be  said  on  this 
point  has  already  been  anticipated.  These  different 
writings    are    animated    by    one    spirit,    and    they    have 

one  great  aim  in  view,  which  is  to 
Its  lead  the  human  soul  to  its  Creator 

Character.  ^^^    ^^^.^       Question    arises    as    to 

the  absolute  truth  and  freedom  from  error  in  all  de- 
tails. Critics  have  sought  to  find  flaws  in  the  ac- 
curacy of  the  record,  but  we  must  boar  in  mind  that 
the  Bible  was  not  intended  to  teach  geology  or  any 
other  science,  or  to  record  history  except  as  this  serves 
its  spiritual  end.  We  must  also  remember  the  different 
times  and  characters  of  the  human  authors.  Making 
just  allowance  for  such  things  as  these,  we  may  say 
with  all  confidence  that,  passing  by  a  few  minor  dif- 
ficulties which  may  yet  be  explained,  the  Bible  is  free 
from  error,  as  tlic  absolute  authority  and  guide  in 
matters   of    religion. 


Revelation  and  Authority.  23 

III.  How  Must  we  Use  the 
How  h)  use  Bible  as  an  Authority  in  Re- 
the  Bible  as        ligion? 

fn  Mgion*^  Little  needs  be  said  on  this  point, 

but  yet  it  is  important  to  bear  in 
mind  seA'eral  things. 

1.  We  must  use  it  tvith  intelligence.  It  is  not  fair 
to  study  God's  Word  without  using  upon  it  our  best 
understanding.      We    must    endeavor    to    enter    into    its 

Intelliffentlv        spirit;  but  it  must  also  be  used  with 
discrimination,    because    of    the    va- 
riety of  its   contents   and  the  different   ages   in   which 
its  revelations  were  made. 

2.  We    must    use    it    with    confidence.      To    read    or 
study    the   Bible   half   doubting   it,   will   not   bring   the 
spiritual   blessing   which   the   reader   is   entitled   to   re- 
ceive   from    its    sacred    pages.      As 

^^*"  said    above,    there    are    some    unex- 

plained difficulties  yet  remaining, 
and  some  passages  are  hard  to  understand.  Our  meth- 
od of  interpretation  may,  in  some  instances,  be  very 
much  at  fault,  and  our  mental  facilities  are  subject  to 
weaknesses.  All  this  must  be  remembered.  Yet,  as 
we  trust  a  guide  in  difficult  places,  though  hp  is  but 
human;  as  we  trust  a  physician,  although  we  know 
he  may  make  mistakes;  as  we  trust  our  own  senses, 
though  even  they  sometimes  deceive  us — how  much 
more  should  we  trust  that  divine  Word  of  which  the 
Master  himself  said  that  it  "cannot  be  broken"? 

3.  We  should  study  the  Bible  toith  all  reverence. 
In  subjecting  it  to  the  kind  of  study  which  we  use  upon 
other  books,  we  must  not  lose  sight  of  its  divinity.     We 

must  not  forget  that  in  it  God  speaks 

Reverently.        to    us.       I    am    persuaded    that    in 

our   own    times    we    gi'eatly    need    to 


24  Tlie  Doctrines  of  Our  Faith. 

cultivate  a  spirit  of  reverence  in  dealing  with  divine 
tilings,  and  especially  with  the  Word  of  God.  It  is 
only  too  easy  to  treat  it  flippantly,  to  use  its  language 
in  jest,  and  thus  impair  our  own  regard  for  its  sacred 
character. 

If  now  the  Bible  is  such  a  book  as  has  been  claimed, 
its   place   as   a   text   and   source   of   religious    beliefs   is 
unique   and   commanding.      Its   clear   teachings   are   in- 
formation   of    inestimable    value    in 
Conclusion.  themselves,    and    all    that    we    may 

The  Authority  learn    or    infer    from    other    sources 
of  the  Bible       ^^^^^^  religious  truth  is  to  be  tried 
by  this  divine  test.     In  the  follow- 
ing chapters  our  appeal  is  to  the  Word  of  God,  not  to 
the   speculation   of   men. 


CHAPTER   III. 
THE    BEIJS*G    AND    NATURE    OF    GOD. 

Tliis    great    doctrine    lies    at    the    very    basis    of    re-' 
ligion,  as  both  the  Bible  and  our  own   reflection  teach 
us.     There  can  be  no  religion  without  God,  and  there- 
fore no  thought  of  religion  without 

A  Funda-  the   thought    of   God.     Hence,   after 

mental  Doc—       j  j.       •   •        j.i  , 

,  .  determining    the    sources    and    au- 

thority for  our  religious  beliefs, 
the  first  one  of  these  which  we  naturally  take  up  is 
our  belief  in  God.  We  consider  in  this  article  the  be- 
ing and  nature  of  God. 

I.     The  Being  of  God. 

Is  there  a  God?  A  momentous  question!  Is  it  not 
better  to  put  it  thus,  Is  the  God  of  the  Christian 
faith  a  reality?  If  so,  how  does  he  exist?  And  then 
we  must  ask  the  further  question:  Is  there  but  one 
true  God?  In  answering  these  questions  we  discuss 
the  reality,  self-existence  and  unity  of  God. 

1.     The   Reality   of    God.      How   may   we   be   reason- 
ably sure  that  the  God  whom  we  worship  really  ex- 
ists,  and  is  not  simply  a  thought  of  our  minds?     We 
do   not   know   him   by   actual    sight, 
The   Reality       or    hearing,    or    touch.      We    cannot 
prove   his   existence   by   any   mathe- 
matical   demonstration.      The    Scripture   tells   us    (He- 
25 


26  The  Doctrines  of  Our  Faith. 

biews  11  :G)  :  "He  that  conietli  unto  God  must  believe 
that  he  is."  Rational  belief  that  our  God  is  a  reality 
is    easily   justified. 

(a)  The  Scripture  assumes  the  existence  of  God 
as  a  necessary  starting  point  for  all  else  that  it  con- 
tains.    It  nowhere  argues  the  matter.     In  the  opening 

verse  of  the  divine  revelation,  we 
Assumed  by  i^^^^.^  the  majestic  words,  "In  tiie 
the  Scriptures.  ...        ^    ,  »>     rr,      c-    • 

^  beginning,  God .        The  Scrip- 

ture also  assumes  the  mental  and  moral  weakness  of 
him  who  dares  to  think  there  is  no  God.  It  says 
(Psalm  14:  1):  "The  fool  hath  said  in  his  heart, 
There  is  no  God." 

(b)  Our  reason,  candidly  consulted  and  followed, 
amply  justifies  and  confirms  the  assumption  of  God's 
reality;    and    this    it    does    in    various    ways.       (1)    By 

the  argument  from  Cause.  Our 
Reason  minds    are    so    made    that   we   must 

Justifies  the  believe  in  causes.  Any  intelligent 
b^^^th?*^°°  cliild  can  puzzle  the  wisest  philos- 
Argument  ojiher    by    asking    for    the    cause    of 

from  Cause".  things.  And  after  we  get  back  to 
the  First  Cause,  inquisitive  child- 
hood has  been  known  to  a.sk:  "But  who  made  God?" 
This  intuition  of  the  child  is  one  of  the  confirmed 
mental  habits  of  the  man.  It  can  never  be  laid  aside. 
For  everything  that  we  see  we  know  that  there  must 
be  a  cause,  and  following  this  chain  back,  we  must 
either  assume  a  first  cause  itself  uncaused,  or  else  a 
beginning  of  material  things  without  a  cause.  •  Now 
the  more  rational  supposition  is  to  assume  an  intel- 
ligent and  self-existent  first  cause,  as  we  shall  see 
presently. 

(2)  By  the  argument  from  Design.  There  are 
marks   in   all   nature  of   an   intelligent   purpose.     How 


Being  and  Nature  of  God.  27 

any   man   can   believe   that   the   nice   adaptations   which 

Ave    find    in    all    the    universe,    from 

By  the  the  orbits  of  the  suns  down  to  the 

Argumen  adjustment  of  an  insect's  eye,  could 

from  Design.      ,   •"  ,         ,  /      x, 

have    come    by    chance    or    by    the 

operation  of  blind  and  uncaused  law,  is  itself  a  marvel- 
lous thing.  For  without  an  intelligent  designer,  one 
or  the  other  of  these  things  must  be  true.  There  can- 
not be  poetry  without  a  poet.  Thei'e  can  be  no  song 
without  a  singer.  There  is  no  law  without  a  law- 
maker; and  if  this  universe  is  under  the  reign  of  law, 
it  is  under  the  reign  of  a  Law-giver. 

(3)      By    the    argument     from    man     himself.       The 
spiritual  and  moral  nature  of  man  is  itself  a  convinc- 
ing indication  of  the  existence  of  a  greater  nature  of  the 
same  kind.     Man  carries  in  his  own 
By  the  constitution   the    image   of   his   Cre- 

from  Man  ator.     We  are  self-conscious,  that  is, 

we  think,  and  we  know  ourselves  as 
thinking.  We  can  make  our  own  thought  the  object 
of  our  thinking.  We  know  the  difference  between  right 
and  wrong.  However  much  we  may  argue  and  differ 
as  to  the  basis  and  details  of  morals,  we  cannot  dis- 
pute this  solemn  fact.  Can  any  rational  mind,  un- 
prejudiced and  candid,  really  believe  that  such  beings 
as  we  are  could  have  come  to  be  by  chance,  or  the 
evolution  of  matter?  The  assumption  of  a  great  Mind 
and  Spirit  above  our  own  alone  satisfactorily  accounts 
for  all  that  is  best  in  man. 

2.     The   self-existence    of    God.      How    does    God    ex- 
ist?   This,  of  course,  is  a  deep  prob- 
The  Self  lem,  and  it  behooves  us  to  speak  with 

,  ^   ,  caution,    yet    there    are   certain    in- 

of  God.  ,  "^ .      ^     . 

dications    in    Scripture    and    reason 

of  the  mode  of  the  divine  existence. 


28  The  Doctrines  of  Our  Faith. 

(a)  Being  the  First  Cause  of  all  things,  he  is  him- 
self   uncaused.      There    is    no    contradiction    here;    be- 
cause, as  said  before,  we  must,  as  a  starting  point,  as- 
sume   either    a    first    cause    or    no 

He    is    the  cause,    and    that    brings    us    to    say 

ncause  ^]^.^|.    ^^.^    must   assume,    if   we    deny 

God,  the  uncaused  existence  of  mat- 
ter. If  we  have  to  assume  that  material  things  exist 
without  cause  from  all  eternity,  we  still  must  begin 
with  an  assumption.  It  seems  far  more  rational  and 
credible  to  assume  the  self-existence  of  an  intelligent 
mind  than  of  lifeless  matter. 

(b)  This  is  the  clear  teaching  of  Scripture.  When 
God  made  himself  known  to  Moses  at  the  bush  (Exodus 
3:14),   and   Moses   asked   for   his  name,   God   said:      "I 

am  that  which  I  am,"  and  the  name 
Scriptural  "Jehovah"  is  an  assertion  of  the  di- 

vine existence.  This  is  also  implied 
in  the  first  verse  of  Genesis  as  compared  with  the  first 
several  verses  of  the  Gospel  of  John.  In  these  pas,- 
sages,  "the  beginning"  doubtless  refers  to  the  coming 
into  existence  of  all  material  things,  and  prior  to  these 
God    is. 

(c)  Thus  we  have  the  conception  of  the  eternity  of 
God.  He  never  began  to  be  and  will  never  cease  to 
be.    but    is    eternally   self-existent    and    sufficient.      The 

reason    of    his    being   lies   wholly    in 

"•^^  ^^  himself     forevermore.       The     Scrip- 

Eternal.  ,  ,  i  i.,  •     ■ 

tures  also  represent  this  m  various 

ways.  One  of  the  most  striking  and  well-kno^vn  pas- 
sages is  the  second  verse  of  the  90th  Psalm.  "Before 
the  mountains  were  brought  forth,  or  ever  thou  hadst 
formed  the  earth  and  the  M'orld.  even  from  everlasting 
to  everlasting,  thou  art  God." 
Third:     The  Unity  of  Ood.     Are  there  many  gods  or 


Being  and  Nature  of  Ood.  29 

only  one  true  God?     We  shall  discuss  the  mode  of  the 

divine    existence     as    a    Trinity    of 

The  Unity  Father,    Son   and   Holy   Ghost  in   a 

later  chapter.     There  are  not  three 

Gods  nor  many  Gods,  but  only  one  true  and  living  God. 

(a)  Our  own  reason  Avould  make  this  necessary 
conception.  There  would  be  no  room  in  the  universe 
for   two   infinitely   mighty   and   perfect   beings.      If   God 

be    greatest    of    all,    then    all    lesser 
Demanded  things   are   from   him,    and   ai'e    not 

^  ■  God.     If  there   could  be   any   other, 

such  another  would  be  an  equal  or  a  rival,  neither  of 
which  can  be  admitted.  If  we  imagine  such  gods  as 
the  heathen  believed  in,  imperfect  beings,  we  might  im- 
agine many  of  them.  But  the  God  of  the  Christian 
revelation  is  a  perfect  being,  beside  whom  there  can 
be   no   jDlace   for   another. 

(b)  This  great  truth  is  abundantly  taught  everj^- 
where  in  the  Bible.  It  is  the  very  warp  and  woof  of 
Scripture.      Some    striking   passages   will   readily   occur 

to     mind,      as     Deuteronomy     6:4: 
Scriptural  "Hear,   O   Israel;    Jehovah  our  God 

Testimony.         j^   ^^^,„  j^^^   ^-..g.     ...^j^^j  ^j^jg   jg 

life  eternal,  that  they  sliould  know  thee,  the  only  true 
God;"  James  2:19:  "Thou  believest  that  God  is  one: 
thou   doest   well." 

II.     The  jSTature  of  God. 

What  kind   of  being  is   God  ?     Here   again   we  come 

upon  a   deep   and   unspeakable  mystery,   of   a  Being  so 

great  that  we  can  have  no  adequate  conception  of  him. 

Our   minds   are   not   large   enough   or 

The  Nature       clear  enough   to  take  in   so  great  a 

thought,   and   we   mnst   always    keep 

before  us  that  our  knowledge  of  God,  even  at  the  best, 


30  The  Doctrines  of  Our  Faith. 

is  necessarily  partial  and  incomplete.  But  though  im- 
perfect, it  may  be  correct  as  far  as  it  goes.  We  do 
not  know  anything,  perhaps,  with  absolute  correctness, 
but  it  would  be  foolish  to  reject  all  knowledge  on  that 
account.  So  we  should  joyfully  know  whatever  we 
can  about  God,  but  we  should  never  act  as  if  our 
knowledge  were  or  could  be  complete  or  final.  Bear- 
ing in  mind  these  things  there  are  three  aspects  of 
the  divine  nature  which  we  must  carefully  consider 
These  are  that  God  is  Personal,  Spiritual,  and  Perfect. 

1.  God  is  a  Person.  We  can  only  describe  God 
in  terms  suited  to  our  own  understanding.  When  we 
speak  of  a  person  among  men,  we  mean  one  who  thinks, 

feels,   and   wills.      Now,  we   are   told 
God  is  that  man  was  made  in  God's  image, 

Personal.  ^^^    with    reverence,    therefore,    we 

must  say  that  God,  to  a  certain 
extent,  exists  in  man's  image.  If  it  were  not  so  we 
could  never  understand  him.  So,  when  we  say  that 
God  is  personal,  we  only  mean  that,  like  ourselves,  he 
thinks,  feels,  and  wills.  Doubtless  many  things  in  his 
nature  go  far  beyond  these  things,  of  which  we  have 
no  comprehension,  but  all  the  Scriptural  representa- 
tion of  God  brings  him  before  us  as  a  real  person. 

2.  God  is  a  Spirit.  Here  is  another  diilkult  con- 
ception. We  cannot  see  or  touch  a  spirit  any  more 
than  we  can  see  or  touch  our  minds,  and  yet  we  may 

have   a   decided   belief   in   the   exist- 
God  is  ence   of   spiritual     things.     We    can 

SpirituaL  only    get    at   the    truth    by    denying 

that  God  is  material.  How  he  can 
be  personal  without  being  material  is  beyond  the  range 
of  our  experience  and  of.  our  present  conceptions,  but 
we  need  not  deny  the  fact,  which  is  at  once  the  deduc- 
tion  of   reason   and   the   clear   revelation    of    Scripture. 


Being  and  Nature  of  God.  31 

Our  Lord  teaches  us  this  very  distinctly  in  John  4:24: 
"God  is  a  spirit." 

3.     God  is  Perfect.     His  nature  passes  in  all  direc- 
tions beyond  our   thought.      Our  very   thought   of   him 
is    only    like    a    point    in    boundless    space.      What    we 
know  we  know,  but  all  around  what 

God  is  we    know    is    the    infinite    unknown. 

Jreriect.  jtqj.    ^jjjg    reason    we    must    be    con- 

stantly on  our  gviard.  We  cannot 
confine  the  perfect  nature  of  God  within  the  limitations 
of  our  own  thinking.  In  mathematics  infinity  can 
neither  be  increased  by  multiplication  nor  decreased 
by  division.  It  is  not  subject  to  the  ordinary  rules  of 
arithmetic,  and  yet  infinity  is  a  necessary  thought  in 
mathematics.  So  we  cannot  measure  God's  nature  by 
the  boundaries  of  our  own  or  by  the  small  logic  of  our 
reason,  and  yet  we  must  think  of  him  and  try  to  under- 
stand him  as  far  as  possible,  by  our  human  analogies 
and  faculties.  The  perfection  of  God  shows  itself  in 
many  ways,  and  these  we  shall  consider  more  fully 
in  the  next  chapter.  Let  us  stop  here,  dwelling  rever- 
ently upon  the  majestic  thought  that  our  God  is  an 
infinite  and  yet  personal  Spirit. 


CHAPTER   IV. 

The  Character  of  God. 

The   perfection  of   God,   Avhich   we   considered   in   the 

last  chapter,  involves  his  character  as  well  as  his  nature. 

Here  again   we   can   only   speak   of   God   in   our   human 

language   and  after  our  human   an- 

T^tJ       .  alogies.  It  is  thus  that  he  is  brouglit 

Perfection  ^  .      j        ^      ^j^     gj^j  ^^ 

of  God. 

Scripture     writers     always     employ 

words  and  phrases  which,  because  they  are  so  thor- 
oughly human,  help  us  to  understand  God.  Yet  they 
never  degrade  the  Creator  and  Lord  of  all.  Expressed 
to  us  in  human  terms  he  is  still  the  Almighty  One 
whose  greatness  is  unsearchable.  Far  beyond  all  we 
can  think  the  measureless  perfection  of  God  extends. 
One  of  the  brightest  hopes  for  the  future  life  is  that 
we  shall  know  more  and  more  of  the  great  and  glorious 
Being  whom  we  adore  as  Lord  and  love  as  Father. 
But  we  need  not,  and  should  not,  wait  for  heaven  to 
learn  all  we  can  about  God.  In  the  Scripture  he  is 
revealed   to   us   as   perfectly   holy,   wise,   just  and   good. 

I.     The  Holines.s  ok  God. 

1.     The    Jioliness    of    God    is    his   perfect    moral   pur- 
ity.    He    is    perfectly    good    and    always    right.     While 
this  is  no  merely   negative  quality,  it  is  most   easily 
32 


The  Character  of  God.  33 

The  Holiness      understood    by    denying    all    wrong 
of   God  oi"    evil    of    any    kind    or    degree    in 

is  His  Moral      the   divine   character.     To   say   that 
Purity.  Qfld  ig  holy  is  to  say  that  in  him  is 

no  trace  of  any  evil  whatever.  No  kind  of  wrong  of 
which  we  have  any  experience  or  any  imagination  has 
ever  had  or  can  ever  have  any  place  in  his  perfect  na- 
ture. And  if  there  be  any  kind  of  evil  or  badness 
of  which  we  have  no  experience  or  can  form  no  con- 
ception, this  also  is  and  forever  must  be  wholly  out- 
side of  God.  The  Scripture  (1  John  1:5)  expresses 
this  in  figurative  language  thus:  "God  is  light,  and 
in  him  is  no  darkness  at  all."  The  connection  shows 
that  the  apostle  has  in  mind  moral  excellence,  and  so 
it  is  as  if  he  would  say :  "God  is  perfectly  good,  and 
in  him  is  no  badness  at  all." 

2.     In    the    most    striking    and    beautiful    language 
the    Bible    in    many    jjassages    asserts     and     enforces 
the    holiness    of    God.      When    Moses,    awe-struck    and 
yet    eager,     came     near    the     burn- 
The  ing     bush     the     divine     voice     pro- 

Scriptural  claimed:    "Put    off    thy    shoes    from 

Testimony.  "^ 

off  thy  feet,   for  the  place  whereon 

thou  standest  is  holy  ground"  (Exodus  3:5).  This 
was  a  most  suitable  impression  to  make  on  the  mind 
of  the  great  law-giver  in  the  very  beginning  of  his 
work.  All  through  the  sacrifices  and  other  observances 
of  the  Law  one  of  the  most  conspicuous  and  frequent 
lessons  is  that  of  God's  holiness.  The  parts  of  the 
tabernacle,  the  priest's  garments,  the  preparation  of 
the  sacrifices — all  this  and  more  was  intended  to  im- 
press on  the  people  of  Israel  the  great  lesson  that 
their  God  was  holy.  In  the  poetry  of  the  Bible  full 
recognition   is   given   to   this   great   trait   of   the   divine 


34  The  Doctrines  of  Our  Faith. 

nature.  God  is  described  as  "the  high  and  holy  One 
who  inhabits  eternity,  and  whose  name  is  holy."  In 
the  prophets  also  this  character  of  God  is  fully  affirmed. 
In  the  striking  vision  given  in  Isaiah  6,  God  is  repre- 
sented as  seated  on  a  throne  and  before  him  the  sera- 
phim hide  their  faces  and  their  feet  as  they  cry:  "Holy, 
lioly,  holy!"  In  the  New  Testament  also  this  view  of 
God  is  strongly  set  forth.  Our  Lord,  in  Matthew  5:48, 
asserts  the  moral  perfection  of  God;  and  in  Matthew 
19:17  and  Mark  10:18  he  declares  that  God  only  is 
perfectly  good.  Peter  (1  Peter  1:16)  quotes  the  Law 
as  giving  basis  for  human  character  in  that  of  God : 
"Be  ye  holy,  for  I  am  holy;"  and  in  the  grand  vision 
of  the  Revelation  (4:8)  the  four  living  creatures  about 
the  throne  are  represented  as  crying  day  and  night: 
"Holy,  holy,  holy.  Lord,  God  Almighty!"  What  a 
precious  thing  it  is  to  have  the  thought  of  a  Being, 
who  is  also  our  God  and  Father,  whose  character  is 
one    of    flawless    moral    perfection. 

II.    The  Wisdom  of  God. 

1.     Again     we     are     compelled     to    use    the    concep- 
tions  and   language   of   men   to  express   in   some   degree 
what   may    be   called    the    intellectual   element   of   God's 
character.     For  with   us   wisdom   is 
Thp  W<?fIom      ^^^^'^  ^  mental  and  a  moral  quality, 
of  God.  -^    wise    man    is    not    only   one    who 

Our  Concep-      has  large  knowledge  but  large  fac- 
tion  of   it.  ,iity   for   knowledge  and   for   putting 
knowledge   to   good   use.     So   in   as- 
cribing perfect  wisdom  to  God  we  do  more  than  assert 
the  boundlessness  of  his  knowledge — we  claim  for  him 


The  Character  of  God.  35 

perfect  skill  in  employing  his  omniscience  for  ends 
in  accord  with  his  holy  nature.  We  may  define  om- 
niscience to  be  the  fact  that  God  knows  everything — 
all  objects  and  all  events,  past  as  well  as  future.  But 
wisdom,  in  God  as  well  as  man.  is  more  than  knowl- 
edge— it  is  the  good  use  of  knowledge.  As  God's  knowl- 
edge is  of  all   things,   so  is  his  wisdom  consummate. 

2.     The    Scriptures    are    full    of    statements    as    to 
the    divhie    icisdom.      In    Romans     11:33    Paul    breaks 
forth    in    the    adoring    exclamation : 
Tesdmonv  "^   ^^^   depth  of  the   riches   both  of 

the  wisdom  and  knowledge  of  God!" 
And  in  I  Timothy  1:17  he  says:  "Now  to  the  King, 
eternal,  immortal,  invisible,  the  only  wise  God,  be  honor 
and  glory  for  ever  and  ever.  Amen."  And  there  are 
many  similar  teachings  both  in  the  Old  Testament  and 
in  the  New.  Frequently  are  the  works  and  dealings 
of  God  brought  forward  in  illustration  and  proof  of 
his  infinite  wisdom.  In  one  profound  passage  (Ephe- 
sians  3:10)  the  Apostle  speaks  of  exhibiting  to  the 
heavenly  intelligences  by  means  of  the  church  "the 
manifold  wisdom  of  God."  The  word  here  translated 
"manifold"  literally  means  "many-colored."  In  his 
gracious  dealings  with  men  in  the  gospel  God  displays 
to  admiring  angels  his  wisdom  in  a  thousand  glorious 
hues! 

3.     Many    problems    arise    in    regard    to    God's    ivis- 

How  to  Meet     ^°"'"      ^^^   mortals   can   not   always 

Relevant  ^^^  that  his  ways  are  best;    but  it 

Problems.  is    an    unspeakable    comfort    to    the 

soul   in    doubt   and   storm   to   rest   on   the   great   truth: 

The  perfect  God  is  perfectly  wise! 


36  The  Doctrines  of  Our  Faith. 


III.    The  Justice  of  God. 

The  holy  perfection  of  God's  character  asserts  itself 

in   his   relations   to   his   creatures.     God   deals   with   all 

beings   exactly   as   tiiey   deserve;    he 

The    Justice       treats  all  men   and  all  other  beings 

in   perfect   accordance  with   his   own 

perfect  character.     This  is  his  justice. 

1.  The  nature  cf  justice.  The  holiness  of  God 
is  what  he  is  in  himself ;  his  justice  is  his  holiness  in 
relation   to   others.     When   we   see  and   experience   and 

do   wrong   in    the    relations    of    men 
The    Nature       toward  each  other,  we  are  somewhat 
■'  ■  prepared  to  value  the   idea   of   per- 

tect  righteousness  in  dealing.  The  ideal  of  human  gov- 
ernment and  conduct  is  that  of  strict  justice  in  deal- 
ing. We  neA'er  see  it  in  perfection  among  men,  but  the 
approaches  toward  it,  and  the  falling  short  from  it,  that 
we  see,  alike  help  us  to  idealize  perfect  justice.  God 
has  it,  and  he  alone. 

2.  The      Bible      fully      teaches      this      great      and 
blessed    truth.      Abraham    in    his    wonderful    interview 
with  God  in  regjjrd  to  the  overthrow  of   Sodom    (Gen- 
esis   18:25),   dares  to  ask:      "Shall 

Scriptural  ^ot   the   judge   of   all   the  earth    do 

Testimony.  right?"  He  knew  that  God  wa« 
just.  In  Deuteronomy  32:4  we  have  the  noble  utter- 
ance: "All  his  ways  are  judgment;  a  God  of  truth 
and  without  iniquity,  just  and  right  is  he."  God  him- 
fielf  declares  through  the  prophet  (Isaiah  4.5:21): 
"There  is  no  God  else  beside  me;  a  ju.st  God  and  a 
Savior;  there  is  none  beside  me."     The  New  Testament 


The  Character  of  God.  37 

fully  confirms  this  conception  of  God's  righteous  and 
just  dealing.  In  Romans  7:12  Paul  speaks  of  the  di- 
vine law — which  of  course  reveals  and  expresses  the 
divine  character — as  "holy  and  just  and  good."  Speak- 
ing of  the  engagement  of  God  for  Ciirist's  sake  to  for- 
give sin,  John  ( 1  John  1:9)  says :  "He  is  faithful 
and  just."  In  the  vision  of  the  Revelation  (chap. 
15:3)  the  heavenly  throng  praise  God  by  saying:  "Just 
and  true  are  thy  ways,  thou  king  of  the  ages"  ( R.  V. ) . 
Nothing  in  all  Scripture  is  more  strongly  declared  than 
the  righteousness,  the  absolute  justice  of  our  God. 

3.     Inferences     from     the     doctrine.        (a)      As     God 
is    perfectly    jvist    it    follows    that    he    will    punish    sin. 
The  holy  nature  of  God  recoils  in  abhorrence  from  sin, 
and  the  perfect  justice  of  the  Lord 
Inferences:  of  the  universe  will  visit  evil  with 

God  Will  appropriate   penalty.      This    is    fully 

Punish  Sin.  taught  in  the  Bible,  as  Ave  shall 
hereafter  more  clearly  see,  but  it  must  be  borne  in 
mind  as  a  necessary  deduction  from  God's  perfect  jus- 
tice. 

(b)      The  thought  of  our  Father's  perfect  righteous- 
ness in  all  his  dealings  with  us  and 
God's  Right-      othei.   beings   should   be   the   greatest 
eousness  Re-     ^^jj^foi-t  ^^  ^g      -yye  can  not  always 
assuring.  -^ 

see,  but  we  ought  always  and  un- 
falteringly to  trust  the  unswerving  justice  of  our  Lord 
and  Father. 

TV.     The  Goodness  of  God. 

1.  The  word  goodness  is  somewhat  ambiguous, 
being  sometimes  equivalent  to  holiness,  the  freedom 
from   all   moral   evil,   and   sometimes   meaning  kindness. 


38  The   Doctrinra   of   Our   Fnilh. 

benevolence,  and  the  like.     It  is  here 
The    Good-         used  in  the  latter  sense,  and  includes 
ness  of  God.       all  that  side,  or  element,  of  the  per- 
^  ^  fection  of  (Jod  which   is  included   in 

such  terms  as  love,  mercy,  loving-kindness,  tender  mercy, 
pity,  compassion,  gentleness,  benevolence,  complacency, 
forgiveness,  and  others.  This  very  wealth  of  words  it- 
self shows  how  great  a  characteristic  of  God  is  his 
goodness!  How  glad  we  are  that  the  holy  and  wise 
and  just  God  is  also  good!  This  is  what  brings  him 
within  our  range,  and  helps  us  to  got  near  enough  to 
liim  to  appreciate  somewhat  the  glorious  perfection  of 
all  his  other  qualities.  If  he  were  all  else  but  good 
we  should  have  to  admire,  but  we  could  not  love  him. 
2.  Most  fully  and  beautifully  do  the  Scriptures 
set  forth  the  goodness  of  God.  The  thought  of  it  runs 
like  a  golden  thread  through  all  the  fair  fabric  of 
revealed  truth.  The  passages  are 
Scriptural  ^o  abundant  that  it  is  hard  to  select. 

Testimony.  j^^  Psalm  33:5  it  is  said  that  "the 
earth  is  full  of  the  goodness  of  God,"  and  there  are 
many  similar  expressions  in  the  Psalms.  In  Romans 
2:4  the  apostle  speaks  of  the  "riches  of  his  goodness," 
and  urges  that  it  should  lead  to  repentance.  But  the 
crowning  conception  of  the  divine  goodness  is  reached 
in  the  thought  of  God's  love.  Our  Lord  tells  us  of 
it  in  John  3:16;  how  God  so  loved  the  world  as  to 
nivo  liis  only  begotten  Son;  and  John  .sums  it  all  up 
in  the  profound  and  glorious  saying  (1  John  4:8.  IG )  : 
"God   is   love." 

How  great  and  adorable  is  the  God  of  our  Christian 

revelation !       What    a    privilege    to 

Cause  for  know  and  love  such  a  Being!     What 

Exultation.  ^    comfort    to    trust    in    him    at    all 

times ! 


Thr  Character  of  God.  39 

"I   see  the  ill   that   round   me   lies, 

I    feel   the   guilt    within, 
I    hear,    with    groans    and    travail    cries, 

The   world   confess   its   sin. 
Yet    in    the    maddening    maze    of    things. 

And   tossed   by   storm   and   flood, 
To   one   fixed   stake    my    spirit   clings: 

I    know   that   God    is 


CHAPTER  V. 

THE  POWER   AND   WORKS  OF  GOD. 

We  have  hitherto  been  thinking  of  what  God  is.     Ws 

are  now  to  think  of  what  he  does.     The  power  of  God 

is    his   ability   to   do,    and   his   works   are   the   outward 

effects    of    his    power.      Here,    as    in 

What  We  ^.^n     otlier     cases,     our     knowledge, 

May  Know  of  ^^        i^    j-eal,   is   limited.      It   is   not 

God  s  Deeds.  * 

in   us  to   conceive   all   that  God  can 

do,  nor  actually  to  know  all  that  he  has  done  and  is 
doing.  There  is  a  beautiful  expression  in  the  prophet 
Habakkuk  (Hab.  3:4),  about  the  "hiding  of  his  power," 
and  the  writer  of  Proverbs  tells  us  that  "it  is  the  glory 
of  God  to  conceal  a  thing."  Under  the  guidance  of 
Scripture  and  with  such  deductions  as  we  may  safely 
make,  it  is  our  privilege  to  have  some  knowledge  of  the 
wonderful  might  and  the  wonderful  deeds  of  the  great 
and  holy  (iod. 

I.    The  Power  of  God. 

As   God   is   the   Perfect   Being   so  must   his   power  be 
in  complete  accordance  with   his  nature.      We   say  that 
God  is  almighty,  or  the  other  word,  omnipotent.     These 
words  are  meant  to  express  the  per- 
The  Power  of     f«'ction  of  God   in  doing. 
God.  Omnipo-        1-     Omnipotence    is    ability    to    do 
tence  Defined,    everything  that  can  be  done.     It  ex- 
presses the  absence  of  any   limit   to 
God's  power,  but  it  does  not  mean  the  doing  of  eontra- 

40 


Power  and   Works  of  God.  41 

dictory  things.  That  a  thing  should  be  and  not  be  at  the 
same  time  is  impossible,  and  is  not  the  object  of  power. 
That  black  should  be  white,  or  that  up  should  be  down, 
are  contradictions.  It  is  mere  hair-splitting  to  raise 
such  questions  in  regard  to  the  divine  omnipotence. 
Everything  that  can  be  done  God  can  do,  and  that  is 
enough   for   our   thought. 

Yet  we  must  bear  in  mind  that  not  all  things  which 
seem   impossible   and    contradictory   are    really   so,    and 
doubtless    many    tilings    which    seem    to    us    to    involve 
some      contradiction     are     perfectly 
Inferences  plain  and  simple  to  the  divine  hand 

and  mind.  This  is  true  of  things  in 
both  the  moral  and  the  physical  sphere.  Our  Lord  re- 
minds us  in  a  well-known  saying  (Matt.  9:26)  that 
the  things  which  are  impossible  to  men  are  possible 
to  God.  The  sum  of  the  matter  is,  that  we  should 
never  trifle  with  this  great  truth  by  asserting  God's 
ability  to  do  contradictory  things,  nor  yet  limit  his 
power  to  those  tilings  only  which  seem  impossible  to  us. 
On   both    sides   we   need   to   exeiicise    caution. 

2.     The     range     and     reach     of     God's     power.       To 

what  objects  does  the  power  of  God  extend,   and  what 

things  does   it  embrace?      (a)    Things   in   our  view  and 

yet  things  impossible  to  us.     We  see 

Obiects  of  ^  multitude  of  things  not  involving 

the  Divine  Ac-    any    contradiction    or    inherent    im- 

tivity.  possibility,   that   are    simply   beyond 

Things  Known  om.   power.     Thev   could  be  done,   if 

to  Men,  but  ,     ,,  "  i      at  ,, 

Be   n  rl   H   -       *^"  ^  there  were  power  enough.    Alan 

man  Power.         groans   over   his   limitations.      Mar- 
vellous   as    are    his    powers,    he    yet 
sees  thousands  of  things  that  can  be 
done,   but   that  he   cannot   do.     These  God   can   do.      It 


12  The  Doctrines  of  Our  Faith. 

helps  us  to  form  some  conception  of  tlie  greatness  of 
(jiod's  might  by  thinking  of  just  these  things. 

(b)     Things   beyond   our   experience   or   imagination. 

In  addition  to  those  objects  whicli  ^ve  see  can  be  done, 

there  must  be  a  multitude  of  things  of  which  we  have  no 

knowledge,   and  of  which   wo  cannot 

inmgs  form  any  conception,  which  God  can 

Human  Ken.     ^^°'  ^^^^  ^°^*"     ^^°^^  ^"'^  ^^  ^  "'^'''^ 
could   raise  the   dead   's   beyond   our 

knowledge,  but  if  we  admit  the  omnipotence  of  God, 
there  is  no  inherent  contradiction  or  impossibility  in- 
volved in  a  miracle.  The  apostle  Paul  had  the  logic 
of  the  situation,  when  before  Agrippa  he  said :  "Why 
slioukl  it  be  deemed  a  thing  incredible  if  God  should 
raise  the  dead?"  Again,  the  wonderful  works  of  God 
throughout  the  universe,  the  vast  majoritj'  of  which  are 
utterly  beyond  the  range  of  our  observation,  are  mostly 
inscrutable  to  us,  but  these  are  all  the  objects  of  God's 
power,  and  the  products  of  his  creative  will.  This 
brings  us  to  our  second  thought. 

II.     The   Outcome   of   God's    Power — The    Universe. 

The   great    universe    lies    to   some    extent    within    the 

range   of   our   observation,   and   to   a   smaller   extent    in 

nctual    contract    with    our    senses.      We   have   experience 

of    the   laws   of   nature,   and   of   the 
The  Universe  ..  , ,         ,  .  e  i.u     j-  • 

.,      -pre     .      r      manifold  workings  of  the  divine  m- 

God's  Power.      telligence.    as   expressed   in   material 

objects.       All    this    universe    is    the 

creation   of   God,   and   is  subject  to   his  control,   and   in 

these  two  words  we  set  before  ourselves  God's  relation 

to   his   universe. 

I.     Creation.      It    is    a    great    name    that    we    liave 


Power  and  Works  of  God.  43 

for  God — the  Creator.  The  Scriptures  so  reveal  him. 
The    first    verse    of    Genesis, — "In    the    beginning,    God 

„       ..       ,,  created  the  heavens  and  the  earth," 

Creation  the      .  u    4.u      a-  ■ 

Deed  of  God      *^  gateway    to    all    the    divine 

revelation.       The     tremendous     fact 

that  God,  by  the  direct  exercise  of  his  will,  brought  all 

things    into    existence,    is    stated    in    these    words,    and 

throughout  the  Scriptures  this  same  thought  constantly 

runs.     God  is  back  of  nature.     It  owes  its  existence  to 

him.     All  things  that  exist  and  the  laws  of  their  being 

are   alike   the   deeds   of   God.      We   may,   perhaps,   make 

this  glorious  thought  a  little  clearer  by  specifying  some 

particulars. 

(a)  God  brought  all  things  into  being.  This  is  a 
first  thought,  as  we  have  before  seen.  We  must  as- 
sume   either    the    self-existence    of    God    or    of    matter. 

The  Scripture  teaches  us,  and  surely 
God  Instituted   our    reason    harmonizes,    that    God 

*5%?-^i^^  was  first  and  he  willed  all  material 

of  ihings. 

things    into    being.      Just    how    God 

performed  this  great  deed  we  can,  perhaps,  never  under- 
stand. The  Scriptural  representation  is  couched  in 
human  terms  simply  to  declare  the  great  fact:  "And 
God  said.  Let  there  be  light;  and  there  was  light." 
He  who  has  no  beginning  is  himself  the  beginning  of 
everything  that  is.  It  was  an  ancient  truism  that  out 
of  nothing,  nothing  comes;  and  that  is  true,  because 
everything  that  is  came  of  God;  but  it  is  not  true  in 
the  sense  in  which  it  was  meant,  for  God  called  into 
existence  that  which  before  was   not. 

(b)  Creation  also  involves  the  directing  of  material 
things  to  ends.  Matter  is  not  only  not  the  cause  of 
itself,  but  it   is  not  the  cause  of  the  shapes  which  it 


44  The  Doctrines  of  Our  Faith. 

takes,  for  God  not  only  made  mat>- 
God's  Plan  tor,  but  he  also  makes  its  forms. 
Purposeful:         Wq  can   better  understand  this,   for 

The  Material  •   4-  h-  i         x 

,„     ,,  our  own  intelligence  can  work  mat^ 

World  an  .  ,.  ^     *       ^ 

Organism.  ^^^   ^"^°    different   forms,    and    it    is 

easier  for  us  to  trace  the  designing 

mind   of    Uod    in   the    laws   which   regulate    nature   and 

in   the   wondrous   effects  of  those  laws.      It   is   illogical 

to  consider  the  law  as  the  creator.     If  material  things 

are  subject  to  law,   they  were   put  under   law   by   the 

Creator,    and    so    those    wonderful    processes    which    we 

see  in  nature  are  themselves  striking  indications  of  the 

divine   mind   and    power.      The   theory   of   mere   chance, 

or  what  is  sometimes  called  "a  fortuitous  concourse  of 

atoms,"  is  a  great  absurdity.     No  man,  who  has  not  a 

theory  to   maintain,   would  ever  think  of  it  as  even  a 

possible   explanation  of  the   universe. 

(c)      Creation    is    also    displayed    in    the    making    of 

spiritual  beings,  that  is  angels  and  men.     God  not  only 

made   material    things   and   the    lower   orders   of    living 

beings,  but  we  are  told  in  Gen.  1:27 
The  Spiritual    ^^^^^  ,,^^^^   ^^^^^   ^^^^   ^^    j^j^    ^^^^ 

Creation.  „  ^,        .-,-,. 

image.    The  mind  and  nature  of  man, 

wonderful  in  itself,  and  wonderfully  connected  with 
the  body,  is  the  work  of  God.  We  cannot  understand 
ourselves  fully,  but  whatever  there  is  in  our  constitu- 
tion which  is  wonderful  and  admirable,  should  lead  us 
to  admire  the  creative  mind  that  made  a  mechanism 
so  perfect,  a  union  between  the  spirit  and  clay  so  mar- 
vellous. In  our  bodies  there  is  nothing  but  what  is 
in  the  earth  beneath  us  or  the  air  above  us,  but 
in  our  minds  we  know  there  is  more.  And  this  won- 
derful creature  is  God's  work.  Besides  man  we  are 
told  in  Scripture  that  there  are  higher  spiritual  be- 
ings.    "Man  was  made  a  little  lower  than  the  angels." 


Potoer  and  Works  of  God.  45 

We  have  no  actual  experience  of  angels,  but  there  is 
abundant  teaching  in  the  Scripture  that  such  spiritual 
beings  really  exist,  and  are  the  servants  of  God.  It 
may  be  also  that  the  planets  and  suns  are  inhabited 
by  other  orders  of  intelligences,  some  superior,  some  in- 
ferior, to  man.  All  this  we  can  only  conjecture,  but 
whatever  beings  there  may  be  in  all  this  universe 
above  or  below  man,  these  also  are  the  products  of 
God's  power. 

2.     God's    Control    of    his    Creation.      This    thought 
will     be     more     fully     discussed     in     the     next     two 
articles,    but    for    completeness    it    must    here    be    men- 
tioned.     There    was    an    old    theory 
God's  Control     that  the  Creator,  after  he  had  made 
Creation  *'^®   world   and   subjected   it   to   law, 

turned  it  loose  to  work  out  its  o\\^l 
destiny,  as  a  clock-maker  winds  up  a  clock,  and  lets 
it  go.  But  there  is  no  ground  in  reason  or  Scripture 
for  such  a  view  of  things.  We  may  say  that  God's 
control  of  his  creation  is  exercised  both  in  relation 
to   natural   laws   and   to   human   affairs. 

(a)      Having  made  the  world  and  put  it  under  law, 

God  still  exercises  control  over  those  laws.    In  our  study 

of   natural   sciences,   we   are   in   danger   of   losing   sight 

of    this    great    truth.      We    become 

The  Maker  of      go    taken   with    the    wonderful    laws 

1  ^^^j.1  ^.^"~       of    nature    as    to    lose    sight    of    the 
lates  their  "^ 

Operation  Law-giver.      In    ancient    times,    the 

presence  of  God.  directing  amid 
natural  forces,  was  more  profoundly  realized  than  it  is 
among  us.  -Men  thought  of  God  in  the  wind  and  the 
storms,  in  the  lightnings,  in  the  recurring  seasons,  in 
all  things.  Of  course  they  made  mistakes  in  dealing 
with  these  conceptions,  and  thought  of  many  gods  in- 
stead   of    one,    or    sometimes    confounded    nature    itsell 


46  T]ic  Doctrines  of  Our  Faith. 

with  God;   but  we  in  our  times  are  in  danger  of  lasing 

sight    of    God    altogether.       The     Scriptures,    however, 

clearly    teach    that    God    really    controls    the   forces   of 

nature. 

In    relation    to    human    aflairs,    also,    the    control    of 

God  is  distinctly  and  frequently  asserted   in  the   Bible. 

It   is    true    that    men    are    free    moral    agents,    and   yet 

they    are    under   the    control    of    the 

"Man  Pro-         great  God.     God  has  not  altogether 

P.^^^'       „  left   men   to   their   own   devices,   but 

Disposes."  .  ,   ,     . 

exercises  over  them  wise  and  loving 

guidance.      On    this    point,    again,    the    Scriptures    are 

ample    and    convincing;    their    teachings    will    be    more 

fully  discussed  in  the  next  chapter. 


CHAPTER  VI. 

THE  SOVEREIGNTY  OF  GOD. 

As  we  saw  in  the  last  chapter  God  has  and  exercises 

a   real   and   direct   control   over   the   universe   which   he 

Ims  made.     We  are  now  to  think  a  little  more  definitely 

of    God's    direction    of    his    affairs, 
The  Problem        ,  .  ,  ,        ,,         ~  .         ... 

'Stated  which    are    also    the    affairs    of    his 

creatures.  The  question  may  be 
asked:  Whether  God  may  not  voluntarily  have  placed 
some  limit  upon  himself  when  he  made  laws  for  nature 
to  go  by,  and  when  he  made  man  in  a  measure  free 
to  choose  his  own  way?  Without  discussing  the  ques- 
tion fully  we  may  say  that  if  God  has  put  any  barriers 
around  his  own  free  action  he  has  done  so  of  his  own 
free  will,  and  for  purposes  of  his  wisdom  and  grace; 
and  thus  the  sovereignty  of  God  is  shown  and  attested 
even  in  any  supposed  limit  which  he  may  have  placed 
upon  it. 

I.     What  is  God's  Sovereignty? 

That  is,  what  does  it  mean,  and  what  does  it  include? 

It    is    of   the    utmost    importance    to 

What  is  God's     have  as  clear  thought  on  this  great 

Sovereignty?      matter   as   it   is   possible   for   us   to 

attain. 

1.     What    is     meant     by     God's    sovereignty?       That 

47 


48  The  Doctrines  of  Our  Faith. 

God   i-s  sovereign  means  that  having  perfect  knowledge 

and    perfect    power    he    governs    all 

Meaning  of        things    according    to    his    own    Avill. 

the  Term.  Two    elements    are    found    in    this 

thought:  that  God  works  by  a  plan, 

and  that  he  is  still  at  work  in  his  universe. 

(a)  God  icorks   by  plan.     In   Ephesians    1:11    Paul 

speaks  of  "the  purpose  of  him  who  worketh  all  things 

after  the  counsel  of  his  own  will";  and  there  are  many 

other  such  Scriptures.  As  has  already 
God  Works       ^^^^^  ^^  ^^^^^  g^j^j^  ^^.^  j^^g^  ^j^j^j^  ^^ 

Purpose  ^^^  ^"  human  ways   or  not   at   all. 

We  must  try  to  express  him  in  human 
terms  or  not  at  all.  Now  as  among  men  thinking  goes 
before  doing,  plan  and  purpose  before  achievement,  so 
we  may  be  sure  that  in  some  way,  the  same  thing  is 
true  of  God;  he  thinks  before  he  acts.  If  he  thinks,  he 
plans;  and  he  purposes  according  to  his  knowledge,  as 
we  do,  then  he  purposes  according  to  perfect  knowledge. 
Thus  we  come  to  those  two  hard  words  foreknowledge 
and  foreordination  (or  predestination,  as  it  is  sometimes 
called).  We  should  not  be  afraid  of  these  terms; 
they  are  only  meant  to  express  the  reality  of  God's  rule 
over  all  things,  and  to  assert  that  his  rule  is  as  real 
in  regard  to  things  future  to  us  as  in  regard  to  those 
which   are   present   or   past. 

(b)  God  still  tvorks  in  his  universe.  It  is  conceivable 
that  Gk)d,  having  made  the  universe  and  subjected  it 
to  laws,  might  have  withdravm  from  it  and  left  it  to 

work  out  its  own  way.  like  a  ma- 
God  Works  cliine  wound  up  and  set  going.  But 
Constantly  in  this  notion,  though  sometimes  held 
His  Universe.     i,y    philosophers,    is    negatived    by   a 

liettcr  line  of  thinking,  and  also  by 
the    clear    teaching   of    the    Bible.      Our    Lord    tells    us 


The  Sovereignty  of  God.  49 

(John  5:17)  :  "My  Father  worketh  even  until  now,  and 

I   work."      And   there   are   many   other   passages   where 

the  present  activity  of  God  in  liis  world  is  either  stated 

or  clearly  implied.     This  is  the  doc- 

T       ®  trine   of    God's   immanence,   that    is, 

Immanence. 

his  remaining  with  and  in  his  world. 

But  now  we  must  not  push  this  idea  so  far  as  to  fall 
into  the  very  hurtful  error  of  supposing  that  God  is 
one  with  the  vmiverse,  that  all  things  are  but  God  ex- 
pressed in  outward  form.  No;  he  is  a  personal  Spirit, 
per;"ading  and  yet  distinct  from  the  things  that  he  has 

made.^    This  is  the  doctrine  of  God's 

God's  Trans-     ^  ,  j-i    j.     •       i  •     i    • 

,  transcendence,     that     is,     his    being 

cendence.  '  '  " 

apart     from     and     superior     to     his 

world.     Thus  God  manages  his  creation  by  being  always 
with  it,  and  yet  always  above  it.     We  must  hold  both 
these  truths,  or  we  shall  go  wrong. 
2.     What     does     God's     sovereignty     include?       We 
are  now  to  consider  what  things  fall 
Q   .jf  under   this   divine    rule   or   manage- 

Sovereignty  ment  which  has  been  described  as 
Includes  All  purposed,  continual,  present  and 
Things.  personal.     A  brief  answer  is  all  that 

is    needed — it    may    be    put    in    two 
words:      All   things.     But  this  means:    (a)      Things   in 
our  view — nature,  in  all  its  bound- 
Things  Seen,      j^^^    extent   and   numberless    details, 
men   in   all    their   works    and    ways,    past,    present    and 
future;   time,  in  all  its  unfolding  and  continued  prog- 
ress.     But   the   sweep   of   God's   rule   goes   even   further 
and    takes    in:       (b)    Things    beyond 
inmgs  pyj,   yjp^y — heaven,   the   universe   be- 

yond sight  and  thought;  the  angels, 
and  whatever  other  beings  and  intelligences  may  lie 
out  of  our  range  of  knowing  or  thinkini>-;   eternity,  the 


50  77ie  Doctrines  of  Our  Faith. 

backward  and  forward  reach  of  time  till  it  is  lost. 
What  a  wonderful  thing  is  God's  sovereign  rule  over 
all  his  works!  Let  it  not  terrify  us — it  is  the  rule 
of  perfect  wisdom   and   perfect   love. 

II.     How  IS  God's  So\t;reignty  Proved? 

A  doctrine  so  great  and  difficult  as  that  of  the  divine 
sovereignty    should    rest   on    adequate   proof.      In    other 
words,    if    we    hold    the    views    outlined    in    the    pre- 
ceding   section,   we   should   have  the 
Sovereignty        ^^^*  ^^  reasons  for  so  doing.     It  de- 
Proved,  volves    upon     us,     therefore     to     set 
forth  clearly,  though  briefly,  the  rea- 
sons why  we  haw  such  a  belief  in  the  sovereignty  of 
God  as  has  been  given. 

1.     Proof    from    Scripture.      This,    of    course,    is    of 
the  first  importance.     If  the  Bible  be,  as  we  hold  it  to 
be,  a  true  message  from  God,  then  what  it  teaches  on 
this   subject   is  God's  affirmation  to 
Scriptural  „g  concerning  the  nature  and  extent 

^'  of  his  rule  over  his  own  works. 
The  reader  will  do  well  to  study  the  following  pas- 
sages, only  a  few  of  which  can  be  selected  for  discus- 
sion here:  Genesis  50:19.  20:  Exodus  9:12,  16; 
Psalm  33:8-15;  46:8-10;  90:2-4;  103:19;  119:89- 
01;  Isaiah  14:24;  46:9-11;  Daniel  4:35;  Matthew 
11:25-27;  25:34;  Luke  22:22;  .John  6:37,  39,  44,  65; 
Acts  2:23;  4:27,  28;  13:48;  17:26;  Romans  8:28-30; 
9:14-24;  11:3.3-36.  1  Corinthians  2:7;  Ephesians 
1:3-12;  2:10;  3:9-11;  2  Timothy  1:9;  Hebrews  2:10; 
1    Peter    1:2,    20;    Revelation    17:17. 

A    careful    study    of    these    passages    of    God's    Word, 
together    with    others    which    a    reference    Bible    and    a 


The   Sovereignty   of   God.  51 

good  memory  may  suggest,  will  show  how  deep  and  firm 
a    liold    this    doctrine   of   the    divine 
J;     ,  Doctrine     sovereignty    had    on    the    minds    of 
Both  Taught      ....      ,    ,  c     ^^      ^  I 

and  Assumed  ^^'^  ^""^^  ™^"  ^^  '^^'^  ''''^°  'P^''*^  ^^ 
in  Scripture,  ^I'^y  were  moved  by  the  Holy 
Ghost."  But  not  only  in  such  pas- 
sages as  these,  where  the  doctrine  is  more  or  less  dis- 
tinctly affirmed,  do  we  find  sufficient  basis  for  our  belief 
in  it,  but  it  also  pervades  the  general  teaching  of  Scrip- 
ture and  is  constantly  assumed. 

In    the    Psalms,    for    example,    the    overruling    power 
and  presence  of  God  in  all  heaven  and  earth  are  so  con- 
stantly expressed  or  implied,  that  a  world  of  glorious 
truth    would    be    weakened    or    ob- 
Examnles  scured   if   we   forget   them.      In   the 

prophets  the  same  thing  is  true. 
Sometimes  the  statements  are  exceedingly  definite,  as 
in  Isaiah  14:24:  "The  Lord  of  hosts  hath  sworn,  say- 
ing. Surely  as  I  have  thought,  so  shall  it  come  to  pass; 
and  as  I  have  purposed,  so  shall  it  .stand."  Nothing 
can  be  clearer  than  that.  In  Christ's  conceptions  of 
Ills  Father  the  idea  of  sovereignty,  even  in  details,  is 
prominent.  He  sets  us  the  best  example  of  how  to  re- 
gard the  sovereign  will  of  God  when  he  says  (Matthew 
11:26)  :  "Even  so.  Father,  for  so  it  seemed  good  in  thy 
sight."  In  the  teachings  of  the  Apostles  the  doctrine 
is  emphatic.  Peter  (Acts  2:23)  in  regard  to  the  cru- 
cifixion of  Jesus  says:  "Him  being  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  have 
taken  and  by  wicked  hands  have  crucified  and  slain." 
Paul  in  many  well-known  passages  (see  above)  asserts 
and  justifies  the  doctrine.  And  he  concludes  one  of 
his  discussions  with  a  rapturous  psean  of  praise  (Ro- 
mans  11:33-36)    because  of  this  great  truth:     "For  of 


52  The  Doctrines  of  Our  Fax  h. 

him,  and  through   hira,  and  to  him,  are  all  things;   to 
whom   be   glory   forever.     Amen." 

2.  Proof    from    reason.      Sovereignty,    complete    and 

perfect,     is    a    necessary    deduction    from    any    proper 

conception  of  God.     If  things  are  not  regulated  at  all, 

_       ,    ,  but  go   by   chance,   then   God   is  not 

Proof  from  .       '.        ,  ,.    .. 

Reason  superior    to    chance.       If    they    are 

fixed  by  law,  then  God  is  under  law 
as  a  subordinate,  instead  of  over  it  as  its  Maker.  If 
events  are  determined  by  fate,  then  is  fate  mightier 
than  God.  But  none  of  these  things  can  be  admitted. 
The  perfect  God,  whom  Scripture  and  right  reason  alike 
make  known,  is  perfect  in  knowledge  and  in  power,  and 
there  can  be  no  being,  force,  or  influence  greater  than 
he.  If  we  limit  in  any  direction  the  actual  and  com- 
plete sovereigntj'  of  God  we  encounter  as  many  and  as 
great  difficulties  as  we  think  to  escape.  The  safest 
and  soundest  position  to  take  is  to  accept  in  all  its 
fullness  the  great  truth,  explaining  as  best  we  can  its 
difficulties,    and    waiting   humbly    for   more    light. 

3.  Difficulties    of    the    doctrine.      There      are      great 

and     to     some     minds,     insuperable, 
Difficulties  difficulties  growing  out  of  the  doc- 

Considered,  trine    of    divine    sovereignty    as    it 

has  just  been  presented.  The 
way  to  treat  these  difficulties  is  to  face  them  candidly, 
and,   where  we   cannot   explain,   say   as  much. 

In  general   in   regard   to  these   difficulties   two  thing.^ 

must  be  said:    (a)      They  are  theo- 

They  are  retical    rather   than    practical ;    that 

Theoretical  jj.^    they    are    problems    of    thoufjht 

pfacUcal"^^"      rather  than  of  life,  either  spiritual 

or    active.      Sincere    Arrainians    and 

devout  Calvinists  are  trving  to  do  much  the  same  kind 


T/ie  Sovereignty  of  God.  53 

of  Christian  work,  and  enjoy  much  the  same  religious 
experience. 

(b)    These  difficulties  are  fully  as  much  philosophical 
as  theological ;    that   is,  they   are   problems   for   the   in- 
tellect, and  they  meet  us  in  some  form  or  other,  what- 
ever system  of  thought  we  have.     If 
Philosophical     we  hold  to  fate,  chance,  law  or  de- 
Speculations.      terminism,    we    cannot    escape    these 
vexing     problems.         In     fact,     they 
are   less   difficult  to  the  Christian  thinker  than  to  any 
other.      He   can   wait   for   the   solution   and  not   despair 
of  it. 

What   are   the   main   difficulties?      First:      TJie   prob- 
lem  of  natural    law.      God   has   put 
The  Main  nature    under   law;    how    then    does 

Difficulties:  ^jg  ^yjn  overrule  nature?  We  an- 
,  nf  Nflt-  swer  that  the  divine  plan  is  ex- 
ural  Law.  pressed   in   the   law   itself,   and   that 

any  departure,  or  seeming  departure, 
from  law  is  both  competent  and  credible  in  the  case 
of    the    perfect    God. 

Second:      The   problem   of   man's   free   will.     This   is 
more   serious,   because  it  seems  to  involve  a  contradic- 
tion   in    terms.      How    can    a   man's    actions    be    of    his 
own  choosing  and  at  the  same  time 
The  Problem      be    fixed    by    God's    foreordination? 
of  Man  s  Free  \Ye   may   not   be  able   as   yet  to   see 
^   '  how  this  can  be,  but  we  must  think 

of  God's  plan  as  itself  including  man's  freedom.  God's 
purpose  was  that  man  should  be  endowed  with  free  will 
to  choose  his  ways,  and  be  accountable  for  his  actions. 
If  a  ship  is  moving  westward  and  you  run  from  prow 
to  stern  you  are  going  east  and  west  at  the  same  time. 
This  is  no  contradiction,  because  the  greater  includes 
?!ie   less. 


54  The  Doctrines  of  Our  Faith. 

Third:     The  problem  of  sin.     This  is  the  most  serious 
dillic'ulty  of  all.     How  moral  evil  could  find  a  place  in 
the  government  of  a  perfect  and  almighty  God  we  sim- 
ply   cannot    understand.      But    the 
The  Problem      fact   is    that   it    is    here,    and    it   is 

t1  ^^'  under  God's  control.     We  shall  sim- 

Its  Presence.        ,     ,  ^  x   ^      i-  i^         ^.u- 

ply   have  to   wait   for  light   on   this 

.subject,  while  we  deny  that  God  is  directly  the  author 
of  sin,  or  responsible  otherwise  than  by  wise  permis- 
sion   for   its    existence    and    prevalence. 

In  regard  to  the  punishment  of  sin,  also,  msn  some- 
times ask:      How  can  God  justly  punish  sin  which   he 
lias  permitted,  or   which   is  included  in  the  fore- known 
actions  of  men?     This  grows  out  of 
Punishment.      ''"'"'''"  lesponsibility.  and  out  of  the 
perfect   holiness  of  God.     H  man  be 
free  he  is  responsible;  if  God  is  holy  and  just  sin  must 
be    punished. 


CHAPTER  VII. 

God's  Care  of  His  Creation. 

This   is   commonly  called  the  doctrine  of  providence, 

rtud  it  is  closely   related  to  that  of 

,  „       .,  sovereignty,    which   was   the   subject 

Of  Providence.  ,    I  i     ^       t4.  •  /^i 

of  our  last  chapter.  It  is  one  of  the 

greatest  and  most  blessed  doctrines  of  our  faith,  in- 
volving great  difficulties  of  thought,  but  full  of  pre- 
cious comfort  and  help. 

I.     The   Doctrine   Stated   and   Explained. 

God's     sovereignty     and     love,     wisdom     and     fore- 
sight, care  and  control  are  all  com- 
The  Doctrine      bined   and   directed    toward   the   ob- 
atatett  a  Q         jects  of   his   creative  power.     Sing- 
'  ling  out  especially  the  idea  of  God's 

care  for  the  things  that  he  has  made  we  may  define  the 
doctrine  of  providence. 

1.    Definition    of    the   doctrine.      It    is    simply    God's 
wise   and   benevolent   care   of  all   things.      Great   things 
as   well   as   small,   and   small   things 
as  well   as  great  fall  under  the  di- 
vine care.     There  are  no  exceptions. 

(a)      The  universe   in  all  its  broad  reach,   and  doAvn 

to   the   minutest   details   of   its   life   and   action,   is   the 

object  of  its  Creator's  wise  and  loving  oversight.     From 

vast    cosmic    systems,    suns,    moons 

God  Cares  and  stars,  down  to  atoms  and  mol- 

Universe  ecules;     from     created     intelligences 

like  the  seraphs  and  angels,  and  un- 

55 


56  .  The  Doctrines  of  Our  Faith. 

known  piincijjalities  and  powers  down  to  tlie  minute, 
microscopic  creature  which  finds  its  great  world  in  a 
drop  of  water ;  nothing  is  too  great,  and  nothing  too 
little,  to  escape  the  divine   care. 

(b)      Of  course  this  providence  includes  man,  and  it 
is  in  this  that  we  are  most  concerned  and  interested. 
Individuals  and  nations,  and  the  whole  countless  mul- 
titude of  human  beings,  past,  pres- 
f°^TVT^'^^  ent   and   to   come,   all    share   in    the 

great  God's  tender  care  for  those 
who  were  made  in  his  own  image.  There  is  no  need  to 
make  little  of  the  doctrine,  or  to  try  to  limit  in  any 
way  the  scope  and  reach  of  providence.  The  civilized 
man  and  the  savage,  the  infant  and  the  aged,  the  strong 
and  the  weak,  the  rich  and  the  poor — all  men  every- 
where are  under  Clod's  direction,  and  are  the  objects  of 
his  concern. 

2.  Distinctions  to  be  observed.  Yet  there  are  some 
distinctions  to  be  made;  we  must  not  confound  the  divine 
care  with  the  forces  which  are  only  the  expression  and 
outflow  of  his  providence;  still  less 
nuist  we  identify  God  himself  with 
any  work  or  creation  of  his  own.  God's  world  is  not 
God  himself,  nor  is  he  the  means  by  Avhich  he  takes 
care  of  his  world. 

(a)      We  must  distinguish  providence  from  the  reign 
of   law.     Hooker's    famous    saying   al)out    law — that   its 
seat  is  the  bosom  of  God,  its  voice  the  harmony  of  the 
universe,    that   nothing  is   too  great 
Providence  to  evade  its  power,  nor  too  little  to 

not  Merely  ^^^j^g  j^g   care— mav  well   be  applied 

the  Reign  of  •   '     .      „     r 

La^  here;    but   law   is   not   all   of   prov- 

idence. For  God  is  behind  and  over 
and  with  tiie  law.  It  is  his  tool,  it  is  not  he.  Nor 
does  it  rule  him  out  of  hi°;  own  sphere.     Law  does  not 


God's   Cure  of  Creation.  57 

operate  as  a  coequal  and  still  less  as  an  overruling 
force  with  God — it  is  only  a  part  or  an  expression  of 
his  care.  Law  thus  has  the  authority  and  force  of 
God,   but   itself   is   his   and   inferior   to   him. 

(b)  We  must  also  distinguish  providence  from  fate. 
There  is  no  such  thing  as  fate.  It  is  only  a  name,  a 
superstition.     There  is  no  person,  nor  being,  nor  force, 

which    can    rightly    be    called    fate. 
Providence         ,,    .  ,   j.      x-  rn 

4.  «T:'„t„>»    it  IS   a   mere   abstraction.      Ihe   an- 
is  not    rate. 

cients   dallied   with   this   conception, 

but  the  modern  mind  rejects  it  with  contempt.  Now- 
adays we  must  choose  between  God  and  law — fate  is  a 
back  number. 

(c)  And  this  brings  us  to  say  that  we  must  also 
distinguish  between  God's  providence  and  his  foreordi- 
nation.     God  has  not  set  aside  his  providence  by  hard 

and    fast    decrees.      He    has    decreed 
Foreordina-       ^^,^^^^^  ^^^^  ^         ^     ^^^  gl^^U  ^^  Por- 
tion Does  not  i,  4.    4.1,      j  •     1   ^ 
Supersede            evermore;    but    the    decree    includes 

Providence.        his   own   care.     He   has   not   decreed 
himself   out   of   loving  and   constant 
touch   with  his  creation,   but  into   it.     The  decree   does 
not   supersede   providence,   it   contains   it. 

II.     The  Doctrine  Justified  in  Reason  and 
Scripture. 

Can    such    a    doctrine    of    the    divine    care    as    has 
been   stated   be   proved?      Can   it   be 
The  Doctrine     reasonably     shown     that     God     does 
i  exercise  the  kind  of  providence  that 

has   been   asserted  ?    Most   assuredly. 
1.     Preparatory  proof.     Before  taking  up  the   Scrip- 
ture  passages    which    teach    our    doctrine    we    may    no- 


.")8  The  Doctrines  of   Our  Faith. 

tice   that   this   thought   is   a   necessary   and    proper   de- 
diution  from  any  just  view  of  God. 
Reason  jf  tiieje  Ihj   a  personal   God,  a  Cre- 

•^^  ator    and    Sovereign,    his    controlling 

care  of  his  creatures  and  subjects 
seems  a  foregone  conclusion.  As  has  been  already  inti- 
mated, it  would  be  passing  strange,  not  to  say  unreason- 
able, if  a  Sovereign  Lawgiver  should  legislate  himself 
into  inactivity,  or  a  Divine  Creator  should  permit  him- 
self to  l)e  forced  from  the  field  by  any  of  his  own 
creatures.  God's  presence  and  superintendence  in  his 
universe  is  the  most  natural  and  reasonable  supposition. 
Absence  and  unconcern  are  inconceivable  of  a  perfect 
God. 

2.     Scripture     proof.       But     we     are     not     left     to 
reasonings   like   these,   however  clear   they   may   be,   for 
our   doctrine.      For   if  the  Bible  teaches   anything  with 
Scrintural  clearness    and    emphasis    it    is    the 

Testimony.  truth  of  God's  providence.  Not  all 
the  sayings  of  God's  Word  that  bear 
on  this  doctrine  can  be  here  adduced,  still  less  inter- 
preted. But  the  following  are  mentioned  as  clearly 
teaching  or  implying  the  doctrine,  and  of  these  a  few 
will  be  discussed.  See  Psalms  37,  103,  104;  121:3; 
145:9,  15,  16;  Proverbs  16:9,  33;  Isaiah  45:5-7;  Jere- 
miah l:5ff.;  Matthew  6:24-34  10:29-31;  Luke  12:22- 
30;  Acts  17:28;  Romans  8:28;  Philippians  4:6,  7,  19. 
In  the  beautiful  and  rhythmic  flow  of  the  37th  Psalm 
we  hear,  like  the  murmur  of  the  tide,  the  sweep  of 
God's  loving  care;  in  Psalm   103  the  praise  of  a  devout 

-,       ...  heart    finds    amid    its    variations    of 

Specific 

Examples  expression    the    one    ever    recurring 

theme    of    God's    helpful     presence; 

while  in  Psalm   104  the  world  and  nature  share  in  the 

same    unceasing    watch    of    love.      All    is    summed    and 


God's  Care   of  Creation.  59 

centered  in  the  sweet  phrase  of  Psalm  145 : 9,  "The  Lord 
is  good  to  all ;  and  his  tender  mercies  are  over  all  his 
works."  In  Isaiah  45:5  God  says  of  Cyrus:  "1  girded 
thee,  though  thou  hast  not  known  me,"  showing  his 
selection  and  use  of  men  as  instruments  of  his  work 
among  nations.  No  clearer  statements  (as  is  most 
blessedly  fitting)  can  be  found  than  those  of  our  Lord 
Jesus.  In  Matthew  6:24  and  following  verses  he  teaches 
that  our  care  should  not  anticipate  and  usurp  God's, 
but  tlie  rather  should  confidingly  rest  in  his:  "Be 
not  anxious  *  *  *  Your  heavenly  Father  knoweth." 
In  the  comforting  words  reported  by  Matthew  (10:29- 
31)  he  tells  us  that  God  cares  for  the  falling  sparrows, 
and  keeps  count  of  the  hairs  of  our  heads.  The  loving 
Lord  was  not  afraid  to  be  emphatic  in  asserting  his 
Father's  care.  In  his  great  speech  on  Areopagus  at 
Athens,  Paul  (Acts  17:28)  declares  that  in  God  "we 
live,  and  move,  and  are."  Other  parts  of  the  same 
wonderful  discourse  (verses  24,  26,  30)  bear  also  upon 
the  same  truth.  The  special  care  of  God  for  his  own 
finds  immortal  expression  in  Romans  8:28:  "And  we 
know  that  all  things  work  together  for  good  to  them 
that  love  God."  Amid  the  troubles  of  life  how  sweet 
it  is  that  God  has  spoken  on  this  great  subject  with 
an  emphasis  that  should  shatter  doubt! 

TIL     The   Doctrine   As    Related   to    Other   Trlths. 

No  truth  stands  alone.    Difficulties  are  often  manufac- 

.         tured  by  not  taking  proper  notice  of 

as  Related  to    ^'^^  right  relations  of  truths  to  each 

Other  Truths,    other.     For  truths,  as  well  as  forces, 

work     together.       So    the    truth    of 

God's   active,   personal   care   of   things   co-operates   with 

and  includes  rather  than  contradicts  some  other  related 

truths. 


60 


The  Doctrines  of   Our  Faith. 


1.  Law  and  progress  in  nature.  There  is  both 
law  and  development  in  nature;  but  providence  is  no 
bar  to  these,  in  fact,  providence  in- 
cludes them.  Science  is  only  learn- 
ing how  God  works,  it  does  not  (un- 
less misguided  by  an  atheistic  bias) 
Providence    is    greater    than    law, 


Law  and 
Progress  in 
Nature. 


work    against    God 
speaks   in    law. 
2.     The    march 


The  March 
of  Events: 
God  in 
History. 


but  go  on  as  God  appoints, 
idence. 


grox^irh 


of    events.      Here    we    see     (a)     the 

hand      of     God      in     history.        The 

course  of  events   neither  makes   nor 

mars   God's   sovereignty.      He   rules, 

and  overrules — the  course  of  events 

is    only    a    course,    it    does    nothing 

History  is  unfolding  prov- 

(b)     More    especially    the 

toward     consummation     of 

the   Kingdom    of   God    in   the   world 

is    evidence    of    his    directing    over 

sight. 

of  free  men.  This  was  considered 
sovereignty.  We  need  only  repeat 
that  God's  providence  is  so  large  as 
to  include  the  freedom — they  do  not 
exclude  each  other.  But  it  is  prop- 
to  say  in  regard  to  evil  actions  that  thej"^  are  jnr- 
niitted,  and  in  regard  to  rjood  actions  tliat  they  arc 
helped. 

4.  The  Christian  Life.  This  will  be  more  fully 
unfolded  farther  on;  but  it  is  our  duty  now  to  say 
that  God's  care  takes  in  all  the 
elements  and  stages  of  our  Christian 
experience:  conversion,  growth,  per- 
severance, prayer.  To  him  be  the  praise  and  glory  of 
our  salvation,  and  gratitude  unceasing  for  his  care  of 
all   things ! 


Progress 
of  the 
Kingdom 
of  God. 

3.     The    actions 
in    the    article    on 

The  Actions 
of  Free  Men. 


Christian 
Experience. 


CHAPTER   VIII. 

THE    UNITY    AND    TRINITY    OF    GOD. 

Wo  come,  in  this  chapter,  to  consider  one  of  the  great 

and  glorious  mysteries  of  our  faith. 

Triune  ^^    embraces    the     blessed    truth    of 

God's   oneness   as  that   is   related   to 

the   Scriptural   revelation  of   God  in  the   characters,   or 

persons,  of  Father,   Son  and  Holy   Spirit. 

I.     The  Divine  Unity. 

There  is  onlj^  one  true  God,  the  Maker  and  Lord  of  the 

universe,  the  Creator,  Preserver  and 

TT^-i   ^^^°  Savior  of  man.     Let  us   first  notice 

Unity. 

two  great  errors  as  to  God's  oneness. 

1.     Errors    to    be    shunned.       (a)    The    first    of    these 
is  called  pantheism.     It  accepts  the  divine  oneness,  but 
makes  it  a  oneness  with  the  universe.     It  is  not  prop- 
erly   a    belief    in    God    at    all,    but 
-f''*'''^  ^  rather    a    philosophic    theory    which 

Pantheism  denies  the  reality  of  God.      It  iden- 

tifies God  with  everything;  it  de- 
clares that  the  whole  universe,  the  sum  total  of  all 
forces  and  objects,  is  God;  that  God  exists  only  as  he 
is  expressed  in  things  that  exist.  It  is  sufficient  here  to 
say  that  such  a  view  has  no  countenance  whatever  in 
Scripture;  is  thoroughly  and  wholly  opposed  to  the 
Biblical  representations  of  God  as  a  personal  Spirit  and 
Creator;  and  that  on  the  philosophical  side  it  is,  and 
81 


62  The  Doctrines  of  Our  Faith. 

must  remain,  for  all  that  man  can  see,  an  unproved 
speculation.  Whatever  shadow  of  truth  may  linger 
about  pantheism  is  amply  enfolded  and  justified  in  the 
doctrine  of  providence.  God  is  in  and  with  his  universe, 
hut  he  himself  is  not  the  universe. 

(b)  Polytheism.  Among  civilized  people  this  view  of 
the  divine  existence  has  now  come  to  be  regarded  as 
an    exploded    superstition;    but   among   heathen    nations 

it  still  in  a  measure  prevails.     This 

Polytheism.  .  j     •     j.     j     * 

■'  recognizes  many  gods  instead  of  one 

God.  One  of  the  greatest  endeavors  of  the  Bible  is  to 
counteract  this  error,  for  idolatry  was  a  constant  temp- 
tation to  Israel,  and  was  a  hurtful  influence  in  the 
world  during  the  early  days  of  Christianity.  It  finds 
abundant  refutation,  therefore,  in  both  Testaments. 
One  form  of  perverted  Christianity  comes  perilously 
near  this  error  in  its  recognition  of  something  like 
divinity  in  Mary,  the  mother  of  our  Lord,  and  in  the 
saints.  \\'hatever  truth  there  may  be  in  the  thouglit 
that  there  are  spiritual  beings  in  the  universe,  superior 
to  man  and  capable  of  working  for  and  with  him,  is 
sulliciently  provided  for  in  the  Scriptural  doctrine  of 
the  angels.  But  these  are  God's  messengers  and  man's 
helpers    (Heb.    1:0-14);   they  are  not  gods. 

2.     Proof     of     the     doctrine.       The     Scriptures     are 

clear    enough    on    the    point,    but    it    is    well    to   notice 

that    there    are    also    other    considerations    in    favor    of 

the   view   that   God   is   one^   and   but 

The  Doctrine      one.      (a)      When  we  sift  thoroughly 

Proved.  the    notions    of    atheism,    pantheism. 

Considerations.  ''^'^^    polytheism,    we    find    them    un- 

satisfactory,    not    to    say    irrational. 

But  when  we  propose  to  our  minds  the  thought  of  one 

true  personal  God,  somehow  it  fits  better;  it  seems  more 

like  the  truth.   Now  this  may  l>e  due  in  part  to  education 


Unity   and    Trinity.  63 

and  rearing— we  have  been  brought  up  to  this  view,  and 
so  it  seems  the  more  natural.  But  it  is  not  altogether 
due  to  this  cause.  For  we  find  among  ancient  poly- 
theists  a  yearning  for  the  one  God,  and  among  some 
almost  a  definite  belief  in  him;  and  among  philos- 
ophers of  almost  all  times,  even  those  who  do  not  ac- 
cept the  Bible  as  a  message  from  God,  a  decided  ten- 
dency in  this  direction.  It  is  not  too  much  to  say 
that  the  conception  of  the  one  God  is  more  in  har- 
mony with  the  best  thought  of  man  than  is  any  other 
view. 

(b)  The  Scriptural  proof  is  ample  and  convincing. 
The  divine  oneness  lies  upon  the  surface  and  is 
enwrapped    in    the    very    fabric    of    Scripture.       It    is 

_  impossible     to     find     anything     else 

Scriptural  ,.  m,        i    j.  • 

q,     5  there.       ihe    doctrine    receives    es- 

pecial emphasis  in  such  well-known 
passages  as  follows:  Deut.  6:4:  "Hear,  0  Israel,  the 
]>ord  tliy  God  in  one  Lord,"  etc. :  Isa.  44 : 6 :  "Thus  saith 
the  Lord,  the  King  of  Israel  and  his  Redeemer,  the 
Lord  of  hosts:  I  am  the  first,  and  I  am  the  last;  and 
beside  me  there  is  no  God;"  and  45:22:  "Look  unto 
me  and  be  ye  saved,  all  the  ends  of  the  earth;  for 
I  am  God,  and  there  is  none  else;"  John  5:44,  where 
our  Lord  uses  the  expression  (R.  V.),  "the  only  God;" 
and  17:3,  where  he  says:  "Tliat  they  miglit  know 
thee,  the  only  true  God;"  1  Cor.  8:4-6,  where,  in  speak- 
ing of  heathen  idols,  Paul  says:  "There  is  none  other 
God  but  one ;  for  though  there  be  that  are  called  gods 
******  to  us  there  is  but  one  God;"  1 
Tim.  1:7:  "Now  unto  the  King  eternal,  immortal, 
invisible,  the  only  wise  God,  be  honor  and  glory  for- 
ever and  ever.  Amen."  Surely  these  declarations  are 
sufficiently  explicit ;  and  they  do  not  exhaust  the  teach- 
ings of  God's  own  Word  as  to  the  unity  of  his  being. 


64  The  Doctrines  of  Our  Faith. 


II.     The  Divine  Trinity. 

Along  with  the  great  truth  of  God's  oneness  we  have 
the    mysterious    doctrine    of    the    Trinity.      Let    us    ob- 
serve  that   this    is   distinctly   a   Christian   doctrine.      It 
does  not  come  to  us  anywhere  but  in 
Trinitv  ^^^   Bible,    and   clearly   only   in   the 

New  Testament.  Illustrations  from 
nature  or  from  polytheism  only  confuse  and  obscure 
our  thoughts.  No  illustration  can  explain  this  mj'stery, 
and  no  language  is  adequate  to  its  expression,  for  the 
reason  that  within  the  range  of  our  observation  and 
experience  there  is  nothing  like  it. 

In    the    Old    Testament    certain    modes    of    expression 

are  found  which  are  easily  interpreted  to  accord  with, 

possibly   to   foreshadow,   the   doctrine   of   divine   three- 

ness;    but    these    would    not,    with- 

A  New  out  the  fuller  teaching  of  the  New 

Testament  Testament,  lead  us  to  formulate  the 

Doctrine.  .  ^    •         -a 

doctrme.      \\  hat   is   said   concerning 

the  "Angel  of  the  Lord,"  or,  as  it  may  be  rendered, 
the  Angel-Jehovah,  may  suggest  the  Son;  and  the  fre- 
f  uent  mention  of  the  "Spirit  of  the  Lord"  more  dis- 
tinctly reveals  the  Holy  Spirit.  But  after  all  it  is 
to  the  teachings  of  Christ  and  his  Apostles  that  we 
mainly  look  for  what  we  know  and  may  infer  upon 
this    great    subject. 

1.     Statement    of    the    doctrine.      The    one    and    only 

living  and  true  God  exists  and  reveals  himself  in  the 

three   characters,    or   persons,    of   the   Father,    the   Son, 

and    the   Holy    Spirit.      This   is   not 

The   Doctrine       tri-theism.  but  tri-unitv— it  does  not 
Stated 

mean    tliree    Gods,    but   one    God    in 


Unity  and   Trinity.  .65 

three  persons.  Now  this  word  "person"  is  apt  to  mis- 
lead us  because  with  us  it  represents  separate  being; 
three  persons  with  us  would  be  three  different  beings; 
but  it  is  perhaps  as  good  a  word  as  any,  because  no 
word  can  express  exactly  what  we  wish  to  set  forth. 
For  we  do  wish  to  assert  that  there  is  really  distinc- 
tion between  the  three;  the  Father  is  not  the  Son,  nor 
the  Son  tlie  Spirit,  and  yet  these  three  are  one  God; 
the  Father  is  God,  the  Son  is  God,  the  Holy  Spirit 
is  God,  and  there  is  but  one  God.  God  is  both  one 
and  three;  yet  not  in  the  same  sense,  for  it  would 
be  absurd  to  say  mathematically  that  one  is  three,  or 
to  say  that  one  God  is  three  Gods;  but  it  is  not  absurd 
to  say  that  the  One  is  Three,  because  the  One  is  not 
a  mere  mathematical  quantity,  but  the  living  being 
whose  mode  of  existence  is  beyond  our  power  to  con- 
ceive or  express  with  exactness. 

2.     Proof    of    the    doctrine.      How    can    a    doctrine 
so     strange     and     seemingly     so     near    to     a     contra- 
diction  in   terms  be  proved   true?     There   is   only   one 
way:   and  that  is  that  God  himself 

T,         •,  should  declare  it.     A  man  who  does 

rTovea. 

not  accept  the  Bible  as  a  true  mes- 
sage from  God  has  no  reason  for  believing  in  the  Trin- 
ity; but  how  can  a  believer  in  the  Bible  do  otherwise! 
The  Scriptures  teach  the  doctrine  in  two  ways :  one 
is  by  asserting  and  implying  the  personality  and  god- 
hood  of  each  of  the  three  separately;  and  the  other 
is  by  mentioning  the  three  together  in  such  a  way  as 
to  imply  or  express  their  equal  divinity. 

(a)     The  Scriptures  teach  that  the  Father,  the  Son, 
and  the  Holy   Spirit,   each   one,   is  God.     There   is  no 


66  The  Doctrines  of  Our  Faith. 

need   to  prove  that  the  Father   is  God.     Tliat    lies  on 

the   face  of   Scripture.     The   Son   is 

Scriptural  called  God  in   several   passages    (as 

Testimony.  John    1:1;    Rom.    9:5;    Titus    2:13; 

Each  Per-  Heb.    1:8);    and   is   indicated   to   be 

son  of  the  j-  •        •                                mi 

_,    ,,      ,   .  divme    in    many    more.      These    are 

Godhead  is  ,                  ,           . 

Qq^^  more    fully    set    forth    in    the    next 

chapter.  Likewise,  the  Holy  Spirit 
is  recognized  as  a  separate  personality,  or  character, ' 
and  yet  as  God,  in  a  number  of  passages  which  re- 
ceive fuller  notice  in  the  chapter  on  the  Holy  Spirit. 
(See  Acts  5:3,  4;  1  Cor.  3:16;  and  others  conveniently 
and  strikingly  grouped  in  Strong's  Theology,  p.  151). 
(b)  There  are  several  places  in  the  New  Testament 
where  the  Divine  Three  are  mentioned  together  in  such 
a   way   as   to   show   that   each    is   God   and   all   are   the 

one  God.     At  the  baptism   of  Jesus 

^^^J^^^  ^\       (Matt.     3:13-17.    and    the    parallel 
the  One  God. 

accounts    in    Mark    and    Luke)  the 

Divine  Three  are  manifested.  In  the  commission  (Matt. 
28:19)  our  Lord  instructs  his  followers  to  baptize  con- 
verts into  the  name  (not  names)  of  the  Father,  the  Son 
and  the  Holy  Spirit.  In  the  benediction  (2  Cor. 
13:14)  the  blessing  of  the  Three,  which  is  the  blessing 
of  the  One  God,  is  invoked.  Compare  with  these  also 
Eph.    2:18-22;    4:4-6;    1    Peter    1:2;    Jude    20:21. 

3.     Difficulty    of     the    doctrine.       This     is     confess- 
edly  great.     We  cannot  comprehend   how  one   God   can 
be  three  characters,   or   persons.      But  there   are   many 
facts,  real  facts,  that  we  cannot  un- 

T**®       .  derstand.       The     unity     of     human 

Mysteries  of 

the  Doctrine  consciousness,  the  distinction  be- 
tween body  and  soul,  the  separate 
functions  of  the  mind^  all  these  are  a  mystery  just  with- 
in us — yet  we  believe  them;   for  they  are  facts. 


Unity  and   Trinity.  67 

4.     Value     of     the     doctrine.       It     is     a     precious 

truth — valuable    for    its    very    vvonderf ulness ;    it    is    no 

common    fact.      It    has    a    power    for    the    intellect    of 

^  .  .    ,         man — it    puts    one    to    thinkins:    of 

Value  of  the  ,    ,,  .         ,         a    ^.x,     ^      ^       t 

Doctrine  great    things    beyond    the    track    of 

plodding  science.     It  has  a  comfort 

for  the  soul.     The  great  and  good  God  does  his  work 

for   the   soul    as    the    Father   who   loves,    the    Son   who 

eaves,  the   Spirit  who  calls  and  sanctifies.     Blessed  be 

God! 

Praise  God  from  whom  all  blessings  flow, 
Praise   Him^   all    creatures    here   below; 

Praise    Him    above,    ye    heavenly    host; 
Praise   Father,   Son   and  Holy  Ghost. 


CHAPTER  IX. 

THE   GOD-MAN,   JESUS   CHRIST. 

The   doctrine  of   Christ   is   the   central   point   of   New 
Testament    teaching.      It    is    the    distinctive    and    ines- 
timable gift  of  Christianity  to  the  thought  and  life  of 
man.     With  the  closely  related  doc- 
The  Wonder-    trine   of   the  Trinity    it   constitutes 
ful  Doctrine       ^j^g   profoundest   mystery   of   revela- 
rh     t"^  tion.     It    unites    the    mysteries    of 

God  and  man.  For  information 
on  the  subject  we  are  to  look  only  to  the  New  Tes- 
tament Scriptures,  gathering  what  illustrative  material 
we  may  from  the  foreshadowings  of  the  Old  Testament, 
the  history  of  the  times  in  which  our  Lord  lived  upon 
earth,  and  the  tracery  of  his  mighty  influence  upon 
human  life  and  thought  through  the  centuries  follow- 
ing his  earthly   ministry. 

Within    the    limits     proper    to    a    brief    treatise    it 

is    of    course    impossible    to    do    more    than    point    out 

the   general    outlines   of    this    great 

What  Does        and  glorious  truth,  which  has  been 

the  New  Tes-  tj^g  theme  of  volumes  upon  volumes 

tamen        e  ^    learned,    profound,    and    reveren- 

Us  Concern-  ,         „,  ,      ,.  -  ^ 

ing  Him?  ^'•'^^    study.       v\e    can    only    bneflj 

answer  the  question:  What  does  the 

New  Testament  tell  us  of  Christ?     It  tells  us  that  he 

was   man ;    that   he   was   God ;    that   he   was   God-man. 


68 


The  Ood-Man,  Jesus  Christ.  Of) 

I.    Jesus   Christ  was  Man. 
This  is  where  we  should  begin  in  our  study  of  the 
Christ.      It    is   the   natural   order;    it   was   the   way   in 
which  his  immediate  followers  learned  what  they  knew 
.  of    him;    it    is    the    way    in    which 

of  Tesus  '^^     ^^     presented     to     us     in     the 

unfolding  teachings  of  the  New  Tes- 
tament; it  is  the  easiest  way  for  us  to  learn  of  him,  and 
to  ascend  as  far  as  we  may  the  heights  of  truth  concern- 
ing him.  The  reality  of  Christ's  manliood  must  lie  at  the 
basis  of  any  true  conception  of  his  character  and  work. 
It  is  not  now  seriously  questioned,  so  far  as  I  know, 
by  any  Christian  thinker;  but  it  has  sometimes  been 
questioned  doctrinally,  and  it  has  very  often  been  at 
least  obscured  in  the  apprehension  of  many  who  would 
not  theoretically  disbelieve  it.  One  of  the  notable  con- 
tributions of  our  own  century  to  theological  thought 
is  a  larger,  clearer  and  stronger  conception  of  the  true 
humanity  of  our  Lord.  In  some  instances  this  has 
been  won  at  the  cost  of  a  somewhat  relaxed  belief  in 
the  true  godhood  of  Christ;  but  in  the  main  the  full- 
ness of  his  deity  has  only  been  itself  enhanced  in  our 
thought  by  a  firmer  grasp  on  the  sweet  verity  of  his 
manhood.  This  truth  is  so  apparent  in  the  New  Tes- 
tament that  it  hardly  needs  elaborate  proof,  and  yet 
it  may  be  emphasized  for  us  in  the  two  statements 
that  our  Lord's  true  humanity  appears  in  his  own  ac- 
tions and  words,  and  also  in  the  impression  he  made 
on   others. 

1.     His    own    actions    and    words.      The    flavor    of 

a  distinct,  real  and  charming  humanness  exhales   from 

our    Lord's    life   and    teaching.      He    ate    and    drank    as 

Shown  by  others;    he   mingled    freely    and   fa- 

His  Own  miliarly    with    his    fellow-men ;     hft 

Actions.  had  his  experience  of  bodily  ills,  as 

hunger    and     thirst     and     weariness 


70  The  Doctrines  of   Our  Faith. 

and  pain;  he  suffered  tlie  pangs  of  mental  distress,  as 
in   temptation,   in  disappointment  and   righteous  anger, 
in  sorrow,  in  the  burden  of  responsibility,  in  the  com- 
bined   anguish    and    joy    of    self-sacrifice    for    duty;    he 
enjoyed   the   sweetness  of  the  spiritual   life,   as  in   fel- 
lowship   with    his    brethren,    in    communion    with    God, 
in   realization  of  truth,  in  the  felicity  of  a  clear   con- 
science, in  the  prospect  of  an  accomplished  and  glorious 
work,    in   the   joy   of   present   and   actual   service.      The 
passages    which    suggest   these   views   are   familiar,   but 
a  few  may  be  mentioned  as  reminders  and   inciters  to 
further   search.      See   John    2:1,   2;    Luke    14:1;    15:2 
Matt.   4:2;    Mark   11:12;    John  4:7;    19:28;   John  4:6 
Mark   4:38;    Matt.   4:1;    Mark   3:5;    John    11:35;    9:4 
12:27,  28;   Heb.   12:2;   Luke  4:14,   15    (cf.  Heb.  2:12) 
Luke   10:21;   John   17,  especially  verses   1,  4,  5,  22,  24 
25;    John    14:6;    18:36,    37;    8:29,    46;    12:27,    28,    32 
Heb.    12:2;    John    4:32;    Mark    10:45;    John    15:8-11 
17:13. 
Besides  all  these   indications  of  a  genuine  humanity 
we    must    remember    how    our    Lord 

And  by  His       spoke   as   a   man,   taught   in   human 

terms,  and  loved  to  call  himself  the 

Son  of   Man. 

2.     The     impression     he     made     on     others.       It     is 

aboimdantly  clear  from  the  accounts  in  the  Gospels  that 

while   Jesus   impressed   thase   who   came   in   touch   witli 

him  as  being  a  very  unconunon  man. 

Shown  by  the   j^^   ^^.^^   always    regarded   as   a   real 

Impression  •  f  .  ,-. 

He  Made  on      man-    ^here  is  no  trace  of  unreality, 

Others,  nothing   to    indicate    the    lack   of   a 

true  human  touch,  in  his  inter- 
course with  others.  He  impressed  many  as  being  other 
than  man.  Remember  what  Xicodemus  said  (John 
3:2);   the   colloquy   between  the   healed   blind  man   and 


The  God-Man,  Jesus  Christ.  71 

the  Pharisees  (John  9,  especially  verses  11,  24,  25,  31, 
32,   35 )  ;    and  other  passages. 

No  one  can  thoughtfully  consider  these  numerous  and 
clear  indications  and  seriously  doubt  our  Lord's  hu- 
manity, but  that  is  not  all. 

II.     He  was  God. 

This    is    the    real    difficulty    and    mystery    concerning 

Christ    ( I   Tim.   3:16),   but  it  is   the  greatest  truth   in 

human   history  and  thought.     If  science  had  perchance 

made  a  discovery  so  important,  had 

T„„  reasoned     out     on     fair    evidence     a 

J  esus. 

truth   so   profound   and   momentous, 

the  inherent  and  accompanying  difficulties  would  have 
proved  no  bar  to  its  general  acceptance.  And  so  it  should 
be  here.  The  truth  is  difficult,  but  the  evidence 
is  convincing.  (The  great  classic  on  this  subject  in 
English  is  Liddon's  Lectures  on  the  Divinity  of  our 
Lord;  the  evidence  is  clearly  and  ably  outlined  in 
Strong's  Theology,  pp.  145-150).  The  merest  outline 
of  the  argument  is  all  that  can  be  attempted  here. 

1.     Consider     Christ's     own     claims.       Did     he     un- 
derstand himself  to  be  God,  and  speak  out  his  own  con- 
sciousness?      Read     carefully     the     following     passages 
Christ's  own       ^^   their    connection:      Matt.    11:27, 
Claims  Attest,  compared  with  John  6:44,  65;  Matt. 
18:20;      28:18-20;     Mark     2:5-11; 
John    3:13;    5:18,    23;    8:58;     10:30;     14:9,    10.      Here 
we  see  that  Jesus  declares  that  only  he  can  make  known 
the  Father  to  the   spiritual   apprehension  of   men,   and 
only  the   Father  can  so  touch  the   inner  spirit  of  men 
as  to  lead  them  to  the  Son;  that  he  is  present,  as  only 
the  omnipresent  and  prayer-hearing  God  can  be,  wher- 
ever   two    or    three    worshippers    gather    in    his    name; 


72  The  Doctrines  of  Our  Faith. 

that  all  authority  in  heaven  and  on  earth  is  given  to 
him,  that  his  "name"  is  that  of  the  Father  and  the 
Holy  Spirit  as  the  splicre  or  object  into  which  the 
regenerate  are  to  be  baptized,  and  tliat  he  will  be,  as 
only  God  could  promise  to  be,  with  his  true  believers 
"all  the  days."  He  claims  autliority  to  forgive  sins, 
silently  accepting  the  criticism  that  tliis  is  the  preroga- 
tive of  God  only.  He  asserts  his  presence  in  heaven 
while  talking  with  Nicodemus  on  earth.  He  places 
himself,  and  knew  he  was  clearly  understood  so  to  do, 
on  an  equality  with  God.  He  declares  eternal  unbroken 
existence  of  himself;  asserts  that  he  is  one  with  the 
Father,  and  that  those  who  had  seen  him  had  seen  the 
Father. 

Such   claims  are  unique;   and   no   intelligent  and  de- 
vout Israelite,  such  as  Jesus  was,  could  have  made  theon 
without  knowing  what  they   involved.     If   we  ask   why 
these  claims  are  not  more  frequent, 
Unique  and         ^^.^      ^^        ^^^    cautious   and    veiled 
Unanswerable         '  •;  ,  ^     ,  ,     -,.  ^.     ^ 

Claims  rather    than    defiant    and    distinct, 

why  they  are  suggestive  rather  than 

dogmatic,  the  answer  may  be  probably  found  in  part  in 

caution,   in   modesty,   in    consideration    for   the   hearers, 

and  in  a  desire  to  awaken  and  encourage  belief  rather 

than  to  impose   it  by  authority. 

2.     Observe    the    statements    of    his    followers.       (a) 

In     the     Gospels     we     find     Peter     declaring      (Matt. 

16:10;   John  6:68,  69)    on  behalf  of 

„.    ^  ^  himself  and  the  rest  a  belief  which 

Statements  ^       ,,      •       i  j    i     j     4. 

of  jjjg  naturally    involves    and    leads    to    a 

FoUoweis.  recognition     of     his     Master's     full 

Gospels.  deity;  John  fully  asserts  thegloriou* 

truth    (John  1:1),  shows  how  John 

the   Baptist   regarded    Jesus    (1:18),    and   tells   of   in- 


The  God-Man,  Jesus  Christ.  73 

credulous  Thomas  as  he  recognized  his  Teacher  as  God 
(20:28). 

(b)  In    the    Epistles    we    find    the    writer    to    the 
Hebrews    (chapters    1,    2,   especially    1:8)    luifolding   in 
glowing  terms  this  great  truth ;  we  have  John  reiterat- 
ing  the    statement   of    his    prologue 

Epistles.  ^^  ^,^g  Gospel    (1   John  5:20);   and 

we  hear  Peter   (2  Pet.   1:1)    finally  and  clearly  uttering 
his  faith. 

(c)  In  Paul's  writings  a  few  momentous  statements 
in4icate  how  profound  a  hold  the  true  deity  of  Christ 

p     .,  had  taken  upon  that  great  apostle's 

Letters.  mind.      Lack   of   space   forbids   dis- 

cussion— the  reader  is  simply  re- 
ferred to:  Rom.  9:5;  Phil.  2:G;  Col.  2:9;  Tit.  2:13. 
These  are  explicit  statements ;  the  truth  is  implied  in 
much  else  that  Paul  writes. 

3.     Notice      incidental       and      corroborative      proof. 
(a)     The    thought   of   Chirst's   real 
Incidental  and    godhood   harmonizes   with   the   gen- 
Corroborative     eral  trend  of  the  Scripture  teaching. 
„    .    •       ,  The  denial  of  his  divinity  goes  hand 

Harmony.  "^  hand  with  rejection  of  the  Bible 

and  of  the  supernatural.     It  is  only 
a  few  logical   steps  from  the   lofty  Arianism  of   Chan- 
ning  down  to  the  flat  pantheism  of  Emerson  and  Parker, 
(b)      The  historic  development  and  expression  of  this 
doctrine,  as  it  powerfully  and  clear- 
History  ot  j    ^^^^  ^^  1^^  ^j^^  bed-rock  of  Chris- 

the  Doctrine.     /: 

tian    thought,    is    no    light    matter. 

Athanasius  was  not  an  accident. 

(cj     The   permanent  abiding  of  this   grand   concep- 
tion in  the  hearts  and  minds  of  the 
The  Welcome  greatest  and  the  lowliest  of  Chris- 
it  nas  tians   in   all   ages   is   witness   to  its 

Received.  j    i.    *•  x     ^     ^     xu 

power    and    testimony    to    its    truth. 


74  The  Doctrines  of  Our  Faith. 

III.     He  was   God-man. 

Never  did  a  hyphen  mean  so  much !  It  both  joins 
and  divides.     There  is  distinction  and  yet  unity. 

1.  Both  God  and  man.  The  Scriptures  teach  us 
that  God  became  man  in  Jesus  of  Nazareth.  Con- 
sult again,  with  this  in  mind:     John  1:1,  14   (compared 

with   1  John   1:1-3);   Phil.  2:5-11; 

^°?  tS°^  Col.    2:9;     1    Tim.    3:16;    Tit.    2:13, 

and    Man.  '  _     ' 

14;  Heb.   1  and  2.     The  divinity  did 

not  overwlielm  and  efface  the  humanity ;   the  humanity 

did  not  degrade  and  nullify  the  divinity;   the  humanity 

and   divinity   did   not   fuse   together   and   form   a   third 

something  which  was  neither. 

2.  Yet  one  Personnliti/.  Jesus  was  not  a  God 
and  a  man  tied  together,  lie  was  one  Person  who 
was  both  God  and  man.     In  a  single   consciousness  he 

possessed    a    dual    nature.      It    is    a 

^  ,.^  wonderful    mystery;     but    our    own 

Personality.  ,  j        j  ' 

selves  are  likewise  mysterious;   each 

one  of  us  is   both  body  and  mind;    we   cannot  explain 

the   union,   and  yet  we   accept  the  oneness  of  our  own 

being. 

1    have    used    the    past    tense,    and    said    that    Christ 

v:ns  these  things.     But  what  he  was 

The  Christ  of    o"  earth  he  evermore  is  in  heaven — 

the  Present.        man,   God,   God-man.     Glory  to  his 

name! 


CHAPTER  X. 

CONCERNING  THE  HOLY  SPIRIT. 

At  the  present  time  the  truth  concerning  the  nature 
and    work    of    the    Holy    Spirit    is    receiving    great    at- 
tention  among    Christian    thinkers    and    workers.      This 
renewed  interest  and  study  are  val- 
The  Question;   ^able,    but    there    are    perils.      This 

Outlook  and       .  e    4.u  ■    i.       u-    *. 

„   ,  ,  IS    one    of    the    easiest    subjects    on 

which  we  may  go  astray  and  mis- 
lead others.  We  may  only  too  easily  assume  to  know 
more  than  the  Scriptures  reveal ;  we  may  force  the 
teachings  of  the  Bil)le  into  harmony  with  our  own  views; 
we  may  even  imagine  ourselves  to  be  special  favorites 
and  chosen  mouthpieces  of  the  Spirit  in  this  generation. 
These  extremes  should  give  us  pause  and  teach  us  rev- 
erently and  cautiously  to  inquire  what  God  reveals  to 
us  in  his  Word  as  to  the  nature  and  work  of  the  Holy 
Spirit.     May  himself  guide  us  in  our  thoughts  of  him! 

I.     The  Personality  of  the  Spirit. 

This  is  a  strange  question  to  raise,  whether  the  Holy 
Spirit  is  really  a  personal  being  or  not!  And  yet  the 
strange  thinkings   of  men   force   us  to   ask   and   answer 

it.     If  the  Holy  Spirit  be  not  a  per- 

The  Person-  i    ^  •    u   «     a                i     ■        i. 

,.,        ,  .,  son,  what  is  he?     Some  say  he  is  not 

ality  of  the  •' 

Spirit.  *  distinct  person,  it  is  only  a  najne 

for  God ;  others  would  have  us  think 

that  this   blessed   term   stands   only   for   the   divine   in- 

76 


76  The  Doctrines  of  Our  Faith. 

fluence  put  forth  by  Ood ;  others  miglit  say,  if  they 
told  exactly  what  they  think,  that  the  Spirit  of  God, 
like  the  soul  or  spirit  of  man.  is  somehow  a  part  of 
God,  not  necessarily  the  whole  of  him.  Now  we  are 
evidently  in  deep  waters  when  we  undertake  to  dis- 
cuss the  nature  of  spirit;  even  our  own  spiritual  life 
is  a  baffling  mystery  to  us,  and  it  therefore  becomes 
us  to  study  closely  the  Word  of  God  and  to  try  to  un- 
derstand as  clearly  as  we  can  what  it  teaches  on  this 
great  and   important  matter. 

The   passages   especially   important   here   are   as    fol- 
lows:    John  3:8;    14:25,  26;    15:26,  27;   16:7-15:  Acts 
2:4;    8:29;     13:2;    Rom.    8:11,    26, 
Teachrng  ^7;   1  Cor.  2:10,  11;    12:8-11;   Eph. 

4:30.  There  are  many  other  pas- 
sages which  deal  with  the  nature  and  work  of  tlie  Spirit, 
but  these  bear  directly  upon  the  question  of  his  person- 
ality. Their  teachings  may  be  summarized  somewhat 
as  follows : 

1.  The    Holy    Spirit    is    not    simply    another    name 
for  God,  or  one  of  the  names  of  God.     It  is  not  merely 
a   synonjTn,  but   represents   a   distinction.     In   tlie  dis- 
cussion of  the  Trinity  this  was  made 

The   Holy  clear,  and  it  does  not  require  elab- 

Spirit  not  orate  treatment  here.     But  we  must 

o  £  _     notice  that  this  distinction  does  not 

Synonym  for 

Qq^^  destroy  the  oneness  of  God,  nor  dis- 

prove the  divinity  of  the  Spirit. 
In  these  ways  the  Holy  Spirit  is  a  synonym  for  God. 
But  what  is  here  contended  for  is  that  the  Scriptures 
noted  do  not  countenance  the  view  that  the  Holy  Spirit 
is  simply  a  divine  title. 

2.  Tfor  is   the   Holi/   Spirit   merely   the  divine  power 
or  influence.     Some  passages  might  indeed  seem  at  first 


The    Holy    Spirit.  77 

sight  to  teach  this  view;  but  it  is  so  manifestly  inade- 
quate   and    inexact    as    to    need    no 
^h*^  D-^^^^^         labored    refutation.      If    one    shouW 
Power  substitute   the  phrase  "divine  influ- 

ence" for  '"Spirit"  in  most  of  the 
passages  adduced,  he  will  see  at  once  how  utterly  un- 
tenable is  such  an  interpretation. 

3.     The    Holy   Spirit    is    a   distinct    Person   or    char- 
acter of  the  Divine  Trinity.     Let  us  take  up  the  direct 
argument    for     his     personality,     from     the     Scriptures 
mentioned,      (a)    He  is  spoken  of  as 
Buj.   J  a  person    (John   16:13-14).     He   is 

Distinct  called    the    Comforter    or    Advocate, 

Character  in       which  is  a   personal  name  and  also 
Scrintural  '       indicates    a    personal    service.       (b) 
Testimony.         ^^^  ^^  mentioned  in  connection  with 
other  persons,   both  human  and   di- 
vine, in  such  a   way  as  to  imply  his  own   personality. 
(Acts    15:28;    Matt.    28:19;    2    Cor.    13:14).       (c)    His 
acts  are  those  of  a  person.     He  teaches    (Luke  12:12)  ; 
convicts     (John    16:8);    gives    utterance     (Acts    2:4); 
commands    (Acts  8:29);   forbids    (Acts   16:6,  7);   helps 
(Rom.  8:26);   searches    (1   Cor.  2:10,   11).      (d)    He   is 
affected    as    a    person    by    the    acts    of    others.      He    is 
blasphemed  against    (Matt.   12:31);   lied  to    (Acts  5:3- 
9);   resisted   (Acts  7:61);  grieved    (Eph.  4:30). 

IL    The  Deity  of  the  Spibit. 

When    we    accept    the    separate    personality    of    the 
Father,   Son   and    Spirit,   and   the   divinity   of   the    Son, 
we  do  not  need  much  evidence  to  convince  us  of  the  god- 
hood     of     the     Holy     Spirit.       Our 

i.1.     c   ■  -l  minds  and  hearts  are  ready  for  this 

the  Spirit.  .         ,  ^  ■; 

doctrine  to  enter  m  and  take  posscc- 


78  The  Doctrines  of  Our  Faith. 

sion.     Tliere   is,    liowever,    sufficient    proof    in    Scripture 
that  the  Holy  Spirit  is  God. 

1.  Passages  where  the  Spirit  alone  is  men- 
tioned. These  clearly  exhibit  his  divinity.  (See 
Strong's    Theology,    pp.    150,    151).       (a)    He    is    called 

God,  as  in  Acts  5 :  4,  8,  where  Peter 

Scriptural  asks    Ananias    why    he    lied    to   the 

Testimony.  Holy  Spirit,  and  then  says:     "Thou 

Passages  jj^st  not  lied  to  men,  but  to  God." 

.,      q    rit  '^^    ^"    many    places    things    which 

^long^  are   properly   said   only   of   God   are 

said    of    the    Spirit.      This    is    true 

both  in  regard  to  characteristics,  or  attributes,  and  to 

works.     That  is,  the  Spirit  is  and  does  what  is  peculiar 

to  God.     As  examples   of  such  passages  the  following 

may    be    referred    to:      Gen.    1:2;    Matt.    12:28;    John 

3:8;    16:13;    Rom.    8:2;    1    Cor.   2:10;    Eph.   4:30;    Tit. 

3:5;   Heb.  9:14. 

2.  Passages  where  the  three  are  mentioned 
together.  These  have  already  been  noticed  in  our 
study  of  the  Trinity,  but  they  are  given  again  in  this 

connection.  They  are  a  most  inter- 
Passages  esting  and  instructive  set  of  cita- 
Mentioning  ^j  ^  j  studied  in  their 
the  Three 

Persons  connection     give     ample    and     over- 

Together,  whelming  proof  of  the  equal  divin- 

ity of  Father.  Son,  and  Holy 
Spirit,  and  therefore  of  each  considered  alone.  The 
passages  are:  Matt.  3:16.  17;  Luke  3:21,  22;  Matt. 
28:19;  1  Cor.  12:3-6;  2  Cor.  13:14;  1  Peter  1:1,  2; 
.lude  20,  21.  In  the  first  two  of  these  we  have  accounts 
of  our  Lord's  baptism,  on  which  occasion  the  Divine 
Three  appeared.  \A>  do  not  wonder  that  one  of  the 
old   writers   said:      /   ad  Jordanem,   Ariane,   et  videbis 


The    Holy    Spirit.  79 

Trinitatem — "Go    to    tlie    Jordan,    0    Arian,    and    thou 
wilt   see  the   Trinity." 

III.     The  Work  of  the  Spirit. 
What  do  the  Scriptures  teach  us  of  the  special,  dis- 
tinctive  work   of    the    Holy    Spirit?        It   is    true    they 
do    not    sharply    define    between    the    Persons    of    the 
Trinity     in     declaring    the    work    of 
"TJ^e  Work       ^  Goj      Yor  tlie  work  of  each  is  the 

Distinctive  '  ^™^'^  ^^  ^°^'  ^^^  ^^^^  work  of  one 
not  Exclusive  is  sometimes  ascribed  to  another. 
This  is  perfectly  natural.  Yet  there 
is  evident  distinction  made  in  many  things.  Neither  the 
Father  nor  the  Spirit  became  man  and  did  all  the 
Savior's  earthly  work.  Tlie  Father  was  ever  with  the 
Son,  and  yet  it  is  said  that  he  gave  the  Spirit  in  full 
abundance  to  him.  Perhaps  it  may  clear  the  matter  a 
little  to  say  that  the  work  of  the  Holy  Spirit  is  repre- 
sented as  distinctive,  but  not  as  exclusive.  What  then 
are  some  features  of  this  distinctive  work  of  the  Holy 
Spirit? 

1.     Hoiv    related    to    the    work    of    the    Father    and 

of  the  Son.     God  is  the  all-inclusive  term,  describing 

any   one    of   the    Persons,    but   most 

As  Related         commonly,     when     used     alone,    the 

to  the  Work     j^^ather.     Thus    God,    the   Father,    is 

Father  ^^^^^    ^^    ^^''^^   ^'^^    other   two.     (See 

John    3:16,    17;    14:26,    and    similar 

passages.)      And   so   in   some   mysterious   sense,   not   in 

their  divinity,  but  in  their  personality  and  service,  the 

Son  and  Spirit  are  subordinate  to  the  Father. 

In  relation  to  the  Son  there  was  a  work  of  the  Holy 
Spirit  upon  and  loith  him  in  his  earthly  life.     See  es- 
pecially Luke  4:1,  14;  John  1:32,  33;  3: -34.     There  was 
And  of  the         ^^^^   i-    ^    work   of  the   Holy    Spirit 
Son.  for    and    with    our    Lord    after    his 


80  The  Doctrines  of  Our  Faith. 

earthly  life.  See  John  1-4:16-19,  26;  15:26;  16:7-15. 
The  holy  and  intimate  relation  of  service  between  the 
Son  and  the  Si)irit  are  here  most  beautifully  set  forth. 
Have  we  not  too  much  neglected  this  wondrous  view 
of  God — how  tile  Spirit  came  upon  the  Son,  moved 
and  led  him ;  comes  in  his  place  to  teach,  remind  and 
guide  his  followers? 

2.  Hoic    related     to     the    tmiverse.       Almost    noth- 

ing is  revealed  as  to  this.     In  Gen. 

As  Related         j.g    ^^g    ^^^    ^^^^    ^]^^^^    ^^^    g  i^it 

to  the  ^ 

Universe.  brooded   over   chaos,   and  was  thus, 

as    it     seems,     active     in     creation. 

There  may  also  be  allusion  to  the  creative  agency  of 

the    Spirit   in    Isa.   40:12,    14;    but   the   nature  of   the 

Spirit's    work   in   the   material    universe   is   confessedly 

obscure. 

3.  Hoic    related    to    man.      Speaking    of    the    Holy 
Spirit  our  Lord  says    (John   15:26):    "He  shall  testify 

„  ,       ,  of   me";     and    again    (Jolin    16:8): 

As  Related       « v   ^  ,        u      ,,    •  •„ 

to   Man  And  he,  when  he  is  come,  will  con- 

vict the  world  in  respect  of  sin, 
and  of  righteousness,  and  of  judgment."  These  teach- 
ings indicate  a  general  work  of  the  Spirit  in  further- 
ance of  the  gospel.  But  the  particular  features  of  that 
work  appear  in  what  is  wrought  in  the  souls  of  indi- 
viduals. Here  we  note  four  parts,  or  aspects,  of  the 
Spirit's    activity. 

(a)    Regeneration.     It  is  the   Spirit  who  renews  the 

soul  and  brings  it  again  into  right  relations  with  God. 

.  (John  3:5;  Rom.  8:14).     (b)   Sane- 

L'ScS,  t^«^'^*'°"-  T'^^  "«^y  sp'"^  "•«-- 

Illumination      ences  to  holiness  the  spirits  of  men. 

and  His   blessed   indwelling  is   the   soul's 

Inspiration.        true  life  and  growth.      (Rom.   8:9- 

13,    26;    1    Peter    1:2).       (c)    Illu- 


The    Holy    Hpirit.  81 

mination.  The  Spirit  enlightens  tlie  mind  of  the  be- 
liever, enabling  him  to  enter  into  and  possess  the  truth 
of  God.  (Luke  12:12;  1  Cor.  2:10,  11.  (d)  Inspira- 
tion. The  Holy  Spirit  exerted  that  special  influence 
upon  the  minds  of  the  Scripture  writers  which  enabled 
them  unerringly  to  perceive  and  express  the  truth  of 
God.  (John  14:26;  1  Cor.  7:40;  2  Peter  1:21).  Ques- 
tion arises  as  to  the  distinction  between  these  last  two. 
We  may  not  be  able  to  affirm  the  manner  or  extent  of 
the  Spirit's  guidance,  nor  to  define  just  where  that  good 
help  he  gives  to  all  the  saints  passed  on  into  the  spe- 
cial grace  of  infallible  inspiration,  but  we  believe  there 
is  a  difference  in  favor  of  apostles  and  prophets.  Let 
us  not  claim  inspiration  for  ourselves,  lest  we  be  con- 
demned; nor  admit  the  reality  in  those  who  make  the 
claim — unless  we  have  beyond  peradventure  such  cre- 
dentials as  Isaiah  and  Paul,  Moses  and  John  were  able 
to  give. 


CHAPTER  XI. 

THE    ORIGIN    AND    NATURE    OF    MAN. 

A   study   of   this   subject   naturally   follows   out    con- 
sideration of  what  the  Scripture  tells  us  of  God.     Our 
own  consciousness,  and  observation,  history  and  science, 
.         all  help  us  here.     We  are  not  shut 
,  ^,  up  to  the   Scriptures  alone  for  our 

Method.  knowledge   of    ourselves.       On    most 

points  the  human  sources  of  knowl- 
edge and  the  Scriptures  are  entirely  in  accord.  Where 
there  seems  to  be  variance,  we  may  wait  for  further 
light  without  rushing  to  the  conclusion  on  the  one 
hand  that  the  Scriptures  are  mistaken,  or,  on  the  other, 
that  the  investigations  of  science  are  wholly  without 
foundation.  Again,  where  either  Scripture,  or  human 
knowledge,  speaks  without  the  other,  we  may  accept 
what  is  said  and  wait.  Taking  the  two  together,  what 
do  we   learn   of   tlie   origin   and    nature  of  man? 

I.     The  Origin  of  Man. 

The  memory  of  one  who  lives  to  mature   life   cannot 

recall   his   birth,   or   infancy — there   is   a   mist   over   the 

early  life;   but  in  the  observation  of  every  one,  fellow- 

^,      ^  .   .        ,     beings     vounger     tlian     himself    are 
The  Origin  of  7     /,  •  ., 

jjr  constantly    appearing    on    the    scene 

and      making     a      continuous     suc- 
cession   of    human    life    pa.ssing    before    his    own    eyes. 
And     so     it     is     on     the     broader     plane     of     human 
82 


Origin  and  ISature  of  Man,  83 

history.  The  constant  birth,  life  and  death  of  indi- 
viduals contributes  to  the  rise,  growth  and  decay  of 
nations,  races,  species.  Looking  backward,  the  stu- 
dent of  history  soon  loses  certainty  of  knowledge  amid 
the  mists  of  antiquity.  Back  of  all,  we  ask.  What? 
and    Whence  ? 

1.  The    voice    of    history    and    tradition.      This    is 

dim,  obscure,  confused.  In  human 
Answers:  tradition   outside    of    the   Bible,   we 

The  Voice  of     ,  ^  ■       i       ^     *i,         •  • 

History  and       have  no   certam   clue  to  the  origin 

Tradition.  of  man.     All  nations  have,  or  have 

had,  more  or  less  of  traditional  and 
mythical  accounts,  but  these  cannot  be  depended  upon 
very   far. 

2.  The  voice  of  science.     Where  tradition  has  failed 

science  has  investigated,  theorized, 
The  Voice  of  and  inferred,  and  has  some  things 
Science.  to     say     respecting     the     origin    of 

human  life. 
1.     We  have  the  evolutionary  theory ;  and  those  who 
hold  it  may  be  divided  into  two  classes,      (a)     There 
are  those  who  hold  that  by  the  chance  aggregation  of 
matter  life  began,   and  other  forms 
The  Theory        of  life  were   evolved,   until   after   a 
of  Evolution,     long    course    of    ages,    and    through 
Origin  in  many   species   which   have    perished, 

Aggregation       ^^^g^'^  V  chance,  but  somewhat  by 
of  Matter.  law,    man    was    evolved.     The    trou- 

ble with  this  theory  is  that  its 
data  are  too  few.  It  is  a  sweeping  generalization  based 
upon  an  unsafe  inference.  Its  advocates  have  not  been 
free  from  dogmatism,  and  many  of  them  fail  to  recog- 
nize that  there  is  quite  as  much  of  pure  speculation  as 
of  demonstrable  science  in  the  most  that  is  said  on  this 
subject. 


84  The  Docirlntci  of  Our  Faith. 

(b)  There  is  a  modified  form  of  evolutionary  the- 
ory. There  are  those  who  accept  tlie  general  outlines 
of  this  theory  as  a  probable  hypotiicsis  explaining  the 

divine  method  in  creation.  Those 
p  who   hold    this    form    of    the    tlieory 

do  not  deny  God  or  the  Bible.  They 
look  upon  evolution  simply  as  God's  way  of  bringing 
man  into  being.  They  repudiate  the  doctrine  of  chance, 
and  do  not  by  law  rule  the  Creator  out  of  his  creation. 
They  accept  in  a  general  way  the  account  of  creation 
given  in  Genesis,  reconciling  it  with  their  views  some- 
what as  in  the  case  of  Geology.  There  are  many  dif- 
ficulties in  this  view  also,  but  it  is  at  least  entitled 
to   respectful    consideration. 

2.  Other  sciences.  Some  light  may  be  thrown 
upon  the  origin  of  man  by  ethnology  and  geology,  but 
it  must  be  confessed  that  the  light  is  faint.     The  data 

are  all  too  few.  There  is  much 
Other  room    for    speculation    and     uncer- 

IthnoTogy  *^^"^y-     T'^^     P''^"''^""^     "*^"   .^''^^^'- 

and  Geology.  ^^  "o  man  remembers  his  birth  or 
infancy,  so  the  human  race  without 
help  from  divine  revelation  cannot  trace  its  origin  or 
infancy.  As  each  individual  is  dependent  upon  parents 
and  others  for  knowledge  of  its  earliest  being,  so  are 
we  dependent  upon  the  Word  of  God  for  what  we 
know  of   the   beginning  of   man   upon  earth. 

3.  The  voice  of  Scripture.  This  at  least  is 
clear  and  more  definite,  though  not  full  nor  final.  The 
passages   specially  worthy  of  study  are  Genesis    1:27; 

_,      „  .         c     2:7;    Romans    5:12f;    1    Corinthians 
The  Voice  of 

Scripture.  15:24f.       (a)    Suppose    we    take   the 

Its  Plain  plain,  literal  meaning  of  these  pas- 

Teaching,  sages.      From   them    it   appears   that 

God  made  man  out  of  the  elements 


Origin  and  Nature  of  Man.  85 

found  in  the  earth,  and  imparted  to  him  the  spiritual 
life  coming  from  himself ;  that  lie  made  them  first  a 
pair,  male  and  female,  and  from  these  two  all  the  hu- 
man race  has  descended.  This  is  the  plain,  unadorned 
Scripture  account.  There  is  inherently  no  impossibility 
in  it,  though  as  a  theory  it  may  present  some  difficul- 
ties; but  if  it  comes  to  us  as  the  plain  teaching  of  God, 
if  we  understand  correctly  the  Bible  teaching,  there  is 
no  good  reason  Avhy  the  plain  meaning  of  this  account 
should   not   be   accepted. 

(b)  This  teaching  of  Scripture  may  be  variously 
modified  by  scientific  knowledge  or  speculation.  As 
mentioned  above,  some  may  hold  to  an  evolution  of  man 

from  the  lower  animals,  and  not  to 

Modifications  -,■  .  .■  a    •  t-^ 

p..  ,  an    immediate    creation,   and    inter- 

pret Scripture  in  harmony  with  this 
view.  Others  may  hold  that  there  were  various  pairs 
of  different  races,  and  that  the  Scripture  intends  to 
give  account  only  of  the  origin  of  the  Adamic  race, 
from  whom  the  chosen  people  and  others  descended. 
We  cannot  discuss  all  these  varying  views,  but  it  is 
better  to  accept  the  plain  teaching  of  Scripture  on  its 
face  and  wait,  where  there  seems  to  be  difficulty,  for 
further  light.  It  would  be  very  unwise,  for  the  sake 
of  any  scientific  or  historic  theory,  hastily  to  reject 
the  simple  narrative  and  teaching  of  the  Word  of  God. 
We  may  be  sure  tliat  if  any  discovery  is  made,  and 
proved,  as  to  the  origin  of  man,  it  will  be  found  in  per- 
fect accord  with  the  teachings  of  Scripture,  though  we 
may  have  to  modify  somewhat  our  interpretation  of  the 
Word.     But  there  is  as  yet  no  occasion  for  so  doing. 


86  The  Doctrines  of  Our  Faith. 


II.     The  Nature  of  Man. 

We  shall   not   fail   to  aj^ree   with   the   Psalmist  when 
he    said:       "I    am    fearfully    and    wonderfully    made." 
The   nature   of   man    is    a    puzzle   to    himself.      Is   that 
nature     simple,     two-fold    or    three- 
,  ^  fold?     Is     man     composed    of    body 

alone,  or  of  body  and  soul  alone, 
or  of  body,  soul  and  spirit  ?  We  reject  without  discus- 
sion the  theory  that  man  is  body  only;  that  mental  and 
spiritual  phenomena  are  only  bodily  functions.  Some 
thinkers  hold  the  three-fold  view,  maintaining  that 
the  soul  is  the  principle  of  life  and  thought,  is  inter- 
mediate between  tlie  body  and  the  spirit,  which  is 
the  highest  of  all  human  elements.  Others,  however, 
with  better  reason,  maintain  that  there  is  no  need 
of  distinguishing  between  the  soul  and  spirit;  that 
the  spiritual  nature  of  man  is  the  same  as  the  soul. 
It  is  very  hard  to  settle  the  relation  between  those 
various  elements  of  human  nature.  Passages  which 
bear  upon  the  subject  are  as  follows:  Gen.  2:7;  35; 
18;  Num.  16:22;  1  Kings  17:20-22;  Eccl.  12:7;  Zech. 
12:1;  Matt.  10:28;  John  12:27;  (Comp.  with  13:21;) 
1  Cor.  5:3.  4;  1  Thess.  5:23;  Heb.  4:12;  12:23;  Jas. 
2:2(5.  A  careful  survey  of  these  passages  will  show  that 
they  make  very  plain  the  distinction  between  tlie  body 
and  soul,  or  spirit.  A  few  would  seem  to  imply  some 
distinction  between  soul  and  spirit.  This  is  not  a  nec- 
essary distinction,  but  rather  a  form  of  expression. 
The  word  "»oul"  is  sometimes  about  synonymous  with 
life,  and  does  not  necessarily  always  refer  to  the  higher 
spiritual  nature  of  man,  though  it  sometimes  does.  Ac- 
cepting the  two-fold  constitution  of  man,  we  may  con- 
eider   his   two   elements   separately. 


Origin  and  Nature  of  Man.  87 

1.  Man's    body.      See    Genesis    2:7;     1    Corinthians 

_  15:45f.     How  strikingly  true  in  hu- 

The  Body.  4.u     +      u-  f 

Its  Oneness        ^^^^^  experience  are  the  teachings  of 

With  Earthly   these     Scriptures!       Man   is   of    the 
Elements.  earth,  earthy,  so  far  as  his  body  is 

concerned.  (a)  The  chemical  ele- 
ments of  man's  body  are  the  same  as  those  of  the  earth 
beneath  his  feet,  and  the  air  which  he  breathes.  There 
is  nothing  in  him,  bodily  speaking,  except  what  is 
around  him;  and  when  the  vital  spark  of  life  departs, 
the  dust  returns  to  the  earth  as  it  was. 

(b)   But  man  is  also  a  living  organism.     His  body 
is  a  wonderful  machine — delicate,  complicated  and  mar- 
vellous,   quick    to   obey   the    directions   of   his   spirit,    a 
It    Wn  fler-     sensitive      and      beautiful      dwelling 
ful  Organism,    pl^^^     for    thought,    emotion,    pur- 
pose.    His  body  is  not  so  large  and 
strong  as  that  of  many  animals,  but  it  is  the  most  per- 
fect animal   body  on  earth.     From   feet  to  brain,   man, 
in  his  physical  make-up,  is  the  most  perfect  work  of 
God.     We  are  told  in  Genesis  that  man  was  made  in 
God's  image,  and  Paul  earnestly  requests  us  to  believe 
that  our  bodies  are  the  temples  of  the  Holy  Spirit.  We 
have  no  right  to  despise  or  ruin  this  temple. 

2.  Man's  soul.  Everyone  can  see  that  he  is 
more  than  body,  and  that  in  the  body,  as  an  inhabi- 
tant, is  the  real  man.     Some  may  argue  themselves  into 

some  other  kind  of  belief  than  this, 
IS  i>OU  .  jj^j^^  after  all,  this  is  a  straight  de- 

liverance of  the  consciousness,  and  it  is  abundantly  con- 
firmed by  the  Word  of  God.  See  Gen.  2:7,  where  it  is 
said  that  after  the  breathing  of  God  upon  him,  man  be- 
came a  living  soul ;  and  see  also  the  solemn  words  of 
our  Lord  in  Matthew  10:28,  where  he  clearly  makes  a 
distinction   between    the    body    and    soul;    compare    also 


88  The  Doctrines  of  Our  Faith. 

Mark  8: .30.  Regarding  the  soul  of  man  some  things 
must  be  said. 

1.  It  has  a  threefold  manifestation.  The  human 
soul  has  intellect,  feeling  and  will.  This  is  the  com- 
monly accepted  distinction,  and  there  is  basis  for  it^ 

we   do  consciously   think,   feel,   pur- 

,,     .,     .    ,.        pose.     There  is   a  materialistic  de- 

Mamfestation    V  .     ,  ,,        ...      ^ 

Threefold.  "'^^  ^'  ^"^  will,     bome  modern  phi- 

losophers hold  that  we  have  only  in- 
tellect and  feeling;  that  the  will  is  determined  by  en- 
vironment and  motives.  Our  consciousness  rejects  this 
notion.  Others  manifest  an  intellectual  scorn  of  feel- 
ing, and  use  the  intellect  to  pour  contempt  upon  the 
emotions.  This  also  is  a  very  great  absurdity.  The 
truth  is  that  all  tliree  of  these  elements  of  the  soul  are 
essential  to  it.  There  is  no  soul  without  thought,  with- 
out feeling,  without  will;  yet  these  are  not  separable 
things,  or  independent  of  each  other.  We  may,  for  con- 
venience, think  of  them  separately,  but  they  are  con- 
stantly  acting  and   interacting. 

2.  It  has  moral  freedom   and    accountability.     Con- 
sciousness and  Scripture  unite  to  assure  us  of  this  great 
truth.     See  Rom.  2:14,   15;  Matt.  6:22,  23;  John  8: Sl- 
its Moral  3«'    ^''"^-    6  =  1^---^'    14:7-12.      This 
Freedom.             i^   "°   place   to  enter   into   the   dis- 
cussion   of    human    freedom.      It    is 

denied  by  the  fatalists  and  by  the  materialists;  but 
surely,  while  we  recognize  the  limitations  of  human 
freedom,  we  yet  are  conscious  of  power  to  choose  within 
limits  our  own  way,  and  conscious,  too,  of  the  responsi- 
bility of  choice.  No  amount  of  sophistical  reasoning  can 
with  most  men  shake  this  foundation. 


Origin  and  Nature  of  Man.  89 

V 

3.     It  has  immortality.     Does  the  soul  die  when  the 
body    dies  ?    or,    leaving    the    body, 
Is  it  does  it  live  under  other  conditions? 

Immortal?  (a)   There    is    little,    if    any    light 

does  not  from  nature  in  answer  to  this  ques- 

Know.  tion.     So  far  as  pure  science  is  con- 

cerned, we  shall  have  to  say  that 
we  do  not  know.  But  science  is  not  hostile  to  the  be- 
lief in  immortality  and  cannot  disprove  it. 

(b)  Human   tradition   and   speculation   do   give   some 
light.     The  feeling  of  man  favors  his  own  immortality; 

-,     ,.,.  traditional    teachings    maintain    this 

and  Specula-     truth;   and  there  is  nothing  inher- 

tion  Infer.  ently  improbable,  and  certainly  not 

impossible,    in    the    thought.      Many 

argue  that  the  very  limitations  of  man  are  themselves 

a  powerful  suggestion  of  his  immortality.     Others  infer 

immortality    from    the    yearning    of    the    soul    for    life. 

These  things  have  some  weight,  yet  they  cannot  be  called 

decisive. 

(c)  But  when  we  leave  these  uncertainties  and  come 

to  the  Word  of  God,  we  find  no  lack  of  light,  no  lack 

of  definite  assurance.     In  2  Tim.  1 :  10  we  are  told  that 

fiM.    tTT     3     £      1^^^  ^""i  immortality  are  brought  to 
The  Word  of      ,.  ,  ,    .      .,  ,  ,    , 

God  assures.      ^'"^^  '^  *^^  ^''^^^^'    ''"^  ^^""^  ^''^ 
rest.     In  many   ways  and  by  many 

earnest  sayings  the  Word  of  God  impresses  upon  men 
the  glorious  truth  of  the  immortality  and  preciousness 
of  his  soul.  It  is  a  great  and  blessed  truth,  but  it  in- 
volves fearful  responsibilities.  May  God  give  us  the 
grace  to  regard  our  souls  in  the  light  of  his  own  Word! 
The  following  passages  of  Scripture  may  be  studied 
as  bearing  upon  this  great  truth:  Gen.  2:7;  5:24;  2 
Kings  2:11;  Ps.  16:9-11;  Eccl.  12:7;   Matt.  22:31,  32; 


00  The  Doctrines  of   Our  Faith. 

Luke  16:22;  23:43;  John  2:19,  21;  5:24;  10:17,  18; 
14:3;  Acts  23:6;  26:6-8;  1  Cor.  15:52;  2  Cor.  5:1-8; 
Phil. 1:22,  23;  1  Thess.  4:16,  17;  Heb.  11:13-16;  1  Pet. 
3:19;  and  many  well  known  passages  in  the  book  of 
Revelation. 


CHAPTER    XII. 

HOW    MAN    CAME   TO    SIN. 

When  we  consider  the  moral  nature  of  man,  recalling 
something  of  his  history,  and  reflecting  on  our  own 
selves,  we  know  as  well  as  we  can  know  anything  that 

The  Question     ^^^  ^'  "°^  ^^''^"^  8°°^-     '^^'^'^  '' 
Proposed  ^^^    ^^    him,    and    this    means    that 

there  is  bad  in  us  all.  Nobody  is  as 
good  as  he  can  be,  or  as  he  ought  to  be.  We  say  then 
that  man  is  a  sinner;  that  his  evil  nature  and  his  evil 
deeds  are  sin.  We  shall  consider  the  true  meaning  and 
the  dreadful  reality  and  effects  of  sin  later.  The  ques- 
tion proposed  in  this  chapter  is  as  to  the  origin  of  sin, 
how  it  came  about.  For  the  account  of  the  beginning  of 
human  sin,  we  depend  on  the  Scriptures  alone.  Neither 
our  own  consciousness,  nor  history,  helps  us  to  dis- 
cover the  origin  of  sin ;  nor  does  any  scientific  investi- 
gation bring  to  light  a  fountain  of  evil,  but  the  sad 
story  is  told  for  us  in  the  Word  of  God,  and  we  are  to 
consider  here  the  Scripture  doctrine  as  to  the  origin 
of  sin. 

I.    The  Scripture  Teaching. 

The  history  of  man's  original  state  of  goodness,  and  of 

his  fall  into  sin,  is  found  in  the  sec- 

,p      .       ^  ond  and  third  chapters  of  the   book 

of  Genesis.  No  part  of  the  Scripture 

story  is  more  familiar,  but  its  main  points  must  here 

be  stated. 

91 


92  The  Doctrines  of  Our  Faith. 

1.     Eden    and    innocence.       (a)     The    Scripture    ac- 
count is  a  simple  and  clear  narrative.     It  tells  how  man 
was    made    in    the     image    of     God, 
Eden  and  created      male      and      female,      and 

Innocence.  ,       ,  .  •      •         v, 

^,  placed,  one  happy  pair,   in  a  beau- 

Narrative,  tiful  garden.     Here  sin  had  not  yet 

appeared.  Innocence,  peace,  loveli- 
ness were  the  sweet  experience  of  these  two  beautiful 
beings.  How  long  this  state  of  innocence  continued, 
whether  for  years  or  centuries,  we  do  not  know,  but  it 
is  the  brightest,  happiest  picture  on  the  page  of  hu- 
man story. 

(b)  Some  difficulties  necessarily  arise  in  connection 
with  the  narrative,  and  men  have  tried  in  various  ways 
to  break  its  force;   but  it  is  decidedly  best  to  hold  to 

the   literal    narrative   of   G€nesis   as 
Its 

A  fi.  i.-  -i  ^  true  historic  account  of  the  orig- 
inal state  of  man.  There  is  no 
trace  of  mere  allegory,  or  poetic  fiction  in  the  story  it^ 
self;  and  the  Scripture  writers  of  later  times,  as  far  as 
they  refer  to  it  at  all,  accept  the  account  as  literal  his- 
tory. Certainly,  nothing  has  as  yet  appeared  in  sci- 
ence to  overthrow  this  view. 

2.     Temptation      and      fall.        In      the      first      seven 
verses  of  the  third  chapter  of  Gene- 
"^T^F^V^"         sis  we  have  the  account  of  the  ori- 
q>,  '  gin   of   sin.      (a)    Recall   the   simple 

Narrative.  narrative.         The      subtle       serpent 

tempted  the  woman  to  disobey  the 
plain  and  positive  command  of  God  and  led  her  to  long 
for,  and  then  to  take,  that  which  had  been  forbidden 
and  denied ;  she  then  tempted  her  husband,  and  he  like- 
wise disobeyed  his  Lord,  and  broke  the  sweet  charm  of 
his  innocence. 

(b)    When  we  come  to  explain   this   simple  narrative 


How  Man  Came  to  Sin.  93 

we  find  some  difficulties.     The  serpent  was  not  simply  a 
serpent,  but  was  Satan,  the  adversary  of  God  and  man. 
(See  John  8:44;  2  Cor.  11:3;   Rev.  20:2.)      These  pas- 
sages   show    that    in    the    serpent's 
DiflBculties  form    there    was    the    real    tempter. 

Encountered.      ,,  •,       •  -i.  i  xi,     j      i 

the   evil   spirit   known   as   the   devil 

and  Satan.  If  we  ask  what  was  the  origin  of  Satan, 
and  how  he  came  to  sin,  we  have  only  to  say  that  the 
Scriptures  do  not  inform  us,  and  it  is  vain  to  look  else- 
where. He  led  man  into  sin,  but  who  led  him  into  sin 
we  shall  not  be  able  to  find  out  in  this  world,  if  Ave  ever 
find  out  at  all.  The  real  origin  of  sin,  therefore,  lies 
back  of  human  existence  and  quite  beyond  our  reach, 
but  the  human  origin  of  sin  is  set  before  us  in  the 
Scripture  narrative.  Another  difficulty  arises  as  to 
how  perfectly  innocent  beings,  such  as  Adam  and  Eve, 
could  be  tempted ;  but  the  answer  is  that  innocence 
does  not  include  the  impossibility  of  sinning,  but  only 
the  possibility  of  not  sinning. 

3.     Effects    of    this   fall.      These   were    disastrous    in 
the  extreme.     It  is   impossible  to  exaggerate  the  sor- 
row  and   blight  which   fell   upon   that  early   innocence, 
upon    the    hateful    intrusion   of    sin. 
Effects  of  the       (a)     On  Adam  and  Eve  themselves 
A(\         anrl  ^^^    effects    were    sorrowful.       Read 

£ve.  ^^®   account  of  Gen.   3:7f.     The  di- 

rect penalties  were  banishment  and 
mortality.  They  were  driven  from  their  beautiful  home 
and  denied  access  to  the  tree  of  life.  As  to  this  tree 
of  life  we  may  understand  that  upon  the  condition  of 
their  obedience  it  would  have  been  permitted  to  them 
to  partake  of  its  fruit,  and  tlnis  to  have  perpetuated 
their  bodily  existence,  but  that,  being  denied  the  tree 
of  life,  the  natural  tendency  to  decay  in  their  earthly 
bodies  was  allowed  to  work  out  unchecked.     Some  hold 


94  The  Doctrities  of  Our  Faith. 

that  tliey  were  created  immortal,  but  it  seems  rather 
better  to  say  that  their  obedience  would  have  given 
them    immortality. 

(b)     The   effects   on    their    posterity    have    been    un- 
speakably grievous.     The  one  summary  of  it  all  is  in- 
herited sinfulness  and  mortality.     As  a  consequence  of 
the  sin  of  our  first  parents  all  their 

_     ^     .,  descendants   have   been   born   mortal 

Posterity. 

and   with   a   tendency   to  evil.      The 

Scriptures  are  very  explicit  in  their  teaching.  ^Ye  re- 
fer here  to  Ps.  51:5;  53:  1-3;  Rom.  5:12,  21;  1  Cor. 
15:21,  22;  Eph.  2:3.  Theologians  and  philosophers 
have  differed  as  to  some  details  in  regard  to  this  mat^ 
ter,  but  we  need  not  follow  their  arguments,  but  sim- 
ply accept  the  general  statement  of  Scripture  that  the 
first  sinner,  lieing  the  father  of  the  race,  passed  on  to 
his  descendants  a  tendency  to  evil,  which  invariably 
manifests  itself  as  human  beings  come  to  consciousnees 
and  activity. 

Such  is   the  simple   Scriptural   account  of  the  origin 
of  sin.     As  was  said  in  the  beginning,  it  is  all  the  ac- 
count  tliat   we   have.      If   we   accept 
real  i  i  y  ^j^^  Scriptures  as  the  inspired  reve- 

of  the  ^  ^ 

Account.  lation  of  God,  we  must  believe  this 

account;  yet  we  know  that  in  some 
details  we  may  not  quite  understand  it ;  for  in  the  ap- 
plication of  these  general  statements  there  may  be  some 
room  for  difference  of  opinion.  If  any  further  light 
can  be  given  to  us  from  any  source  it  may  help  to 
clear  up  some  of  these  dark  places  which  still  remain. 

II.     The  Doctrine  Weighed  and  Valued. 
The    Scriptural    account   of   how^   "sin    came   into   the 
The  Doctrine       world    and    all    our    woe"    has    an 
Weighed  and     importance     and     a     value     all     its 
Valued.  own. 


How  Man  Came  tu  Sin.  95 

1.  Philosophicallt/,  it  has  a  value.  In  the  ab- 
sence of  any  scientific  or  historical  explanation  of  hu- 
man guilt  this  doctrine  comes  as  a  simple  and  sufficient 

explanation.      Those   who    hold   that 

p,  .,         ,  .     ,      man   is   of  beastly   origin,   and   that 

Value.  ^^1  ^^^^  development  is  upward,  may 

reason   themselves   out   of   any   need 

for   an   explanation   of   sin;    but   the   darkest   and   most 

dreadful     thing     in    human    experience,    which    sin     is, 

seems  to  most  of  us  to  require  an  explanation,  and  the 

Scriptural   doctrine   makes   it   plain   how   man   came   to 

sin . 

2.  The  doctrine  has  also  a  practical  value.  It 
covers  the  case  as  far  as  we  now  need  to  know  it.  We 
can  easily  see  how  by  the  law  of  heredity  all  men  might 

have    a    sinful    nature ;     yet 


Its  Practical        .,,     ,,    .  , 

„  ,  with     that      our      cor.sciousness      of 

Value. 

moral  freedom  and  of  responsibil- 
ity is  so  strong  that  this  doctrine  affords  us  both  warn- 
ing and  guidance.  If  our  first  parents  in  their  inno- 
cency  were  not  proof  against  temptation,  how  much 
more  imperiled  is  their  sinful  posterity.  Our  struggles 
need  to  be  greater  in  order  to  resist  and  overcome 
temptation.  We  also  learn  that  the  slightest  departure 
from  God's  commands  may  be  fraught  with  momentous 
consequences   of   evil   and   sorrow. 

3.     The    doctrine    has    also    a    value    from    the    re- 
ligious  point    of    vieic.      It   harmonizes   with   the   whole 

„  ,.   .  Scripture  teaching.     From  the  third 

Its  Religious        ,      ,  ,     „  ,,         ,    , 

Vail  p-  chapter    of     Cienesis    on,    the    whole 

Man  a  Sinner.     Bible  recognizes  in  man  a  state  of 
sinfulness.      All   the  subsequent  ap- 
peals, warnings  and  teachings  of  the  Divine  Word  rest 
upon  the  assumption  of  man's  sad  departure  from  God. 
Further,    the    doctrine    shows    the   need    of    salvation. 


96  The  Doctrines  of  Our  Faith. 

If  man  shall  be  reclaimed  from  his  fallen  state,  it  must 

be  by  the  strong  hand  of  the  Crea- 
His  Need  or       ,  j       ^   u     i  ■  •       r 

Salvation  '    ^        ^       ^  °^^'"    vain   ef- 

forts. We  thus  see  how  the  doc- 
trine of  the  fall  of  man  lies  at  the  basis  of  the  whole 
scheme  of  redemption  as  set  forth  in  the  Word  of 
God. 


CHAPTER   XIII. 

THE    PREVALENCE    AND    POWER    OF    SIX. 

In  consequence  of  the  disobedience  and  fall  of  the 
first  human  pair  all  tlieir  posterity  have  come  into  the 
world  with  a  taint  and  tendency  to  sin.  Sin  is  more 
than  a  speculation,  it  is  a  stubborn  and  dreadful  fact. 

It  is  one  of  the  most  noticeable 
5!,^  .  ^       ^  ^       characteristics,    and    is    the    saddest 

experience  of  mankind.  It  is  a 
prevalent  and  powerful  evil.  What  the  Scriptures  say 
here  is  reinforced  by  consciousness  and  observation,  or, 
to  put  it  another  way,  what  we  know  of  ourselves  and 
one  another  in  respect  of  sin  the  Scriptures  mightily 
confirm. 

I.    The  Verdict  of  Man  in  His  Own  Case. 
What   does    man    say    of    himself    in    respect   of   sin? 

There  are  three  sources  of  informa— 
TvXan  s 
Testimonv  tion:      history,      observation,      and 

consciousness. 
1.     History.     As  we  look    over    the    record    of    man's 
doings     and     achievements     in     this 
^*  world,    one    prominent    characteris- 

tic always  meets  us.  The  history  of  every  nation  and 
of  every  age,  epoch,  century,  year  and  day  tells  the  sad 
story. 

(a)     The  worst  that  history  records  of  man  is  hide- 
ous   with    its    story    of     crime,    de- 
of  Evil  bauchery,      vice,      wickedness      and 

everything    that    is    loathsome    and 
97 


98  The   Doctrines  of   Our   Faith. 

unworthy  and  hatefvil.  No  student  of  history  can  d(my 
this  fearful  verdict.  What  man's  own  record  tells  of 
him  is  not  beautiful  to  behold. 

(b)  And  then  the  best  that  history  has  to  say  of 
man  is  marred  and  defaced  by  imperfection.     Alas!  the 

,      _         ,  highest     achievements,    the     noblest 

Its  Records         i    j        ^i,  4.  1     •  , 

of  Imperfect      ^^^^^'      ^^^     "lost      enduring     and 
(Jqq^^  glorious    triumphs,    are   flecked    and 

stained  with  human  sin.  Over  all 
that  is  fairest  in  art,  sweetest  in  story  and  in  song, 
grandest  in  deed,  the  dark  pall  of  error  and  imperfec- 
tion is  found.  Truly  has  it  been  said:  "The  trail  of 
the   serpent  is  over  it   all." 

2.  Observation  only  too  sadly  confirms  the  teach- 
ing   of    history.      As    we    look    about    us    in   our   o^vn 

present  world,  what  do  we  see?  -Vre 

Observation.  ..         ^        ,  •    o      * 

our  own  tunes  free  from  sin  ?     i^.re 

our    neighbors,    our    fellow-citizens,    our    comrades,    as 

good  as  they  might  be? 

(a)     It  is  true  we  see  differences  in  them.     Some 

are  better  than  others.     It  is  not  necessary  to  maintain 

tliat   tliere   is  a  dead  level  of  ab?o- 

Au       rkiu      ^      lute    and    total    wickedness    in    the 
than  Others. 

world.      Noble     deeds     emerge     here 

and    tliere   to   teach   us   that   the   divine   image,   though 

sadly  marred,  is  not  totally  effaced;  and  that  humanity, 

though   sinful,    is   not    hopeless.      We   can   see   a   virtue 

here  and  there  even  amidst  the  wickedest. 

"Down  in  the  human  heart,  crushed  by  the  tempter, 

Feelings  lie  buried  that  grace  can  restore." 
We  recognize  all  around  us  that  there  are  some  differ- 
ences. 

(b)  But  we  also  recognize  that  none  are  perfect. 
The  best  have  their  faults,  and  in  the  best  we  see 
tendencies  which  display  themselves  in  the  worst.     Our 


Prevalence  and  Pouer  of  Sin.  99 

friend  with  a  bad  temper  is,  on 
(b)  But  None  ^,^^^    ^jj^   ^^   j^j^^     painfully    like   a 

murderer;  and  so  of  a  thousand 
other  things.  We  see  all  around  us  tendencies  and 
charadteristics,  which,  with  slight  provocation  and 
favoring  circumstances  of  evil,  might  break  forth  into 
the  worst  cases  of  sin.  Napoleon  was  credited  witli 
the  saying:  "Scratch  a  Russian,  and  you'll  find  a 
Cossack."  Tn  looking  on  our  fellow-men,  without  any 
bitterness,  but  with  only  too  solemn  truth  we  may 
say:     Scratch  a  man,  and  you  find  a  beast. 

3.     Consciousness.     We    cannot     put    the     burden     of 
sin  back   on   past   history,  nor  give  it  all  to  our  neigh- 
bors; for  we  are  the  sons  of  our  fathers,  and  the  neigh- 
bors of  our  neighbors;   what  do  our 

Consciousness.  ,       . 

vvuoviwuoucoij.    ^^^.^  hearts  say? 

(a)  The  general  verdict  of  conscience  is  "guilty." 
Mfm  mostly  know  themselves  to  be  bad.  A  curious 
phenomenon    of    human    nature,    one    which    constantly 

meets     us    in     biographies    of    the 
"Guilty"  the      „ood,    is    that    the    better    the    man 

Verdict  of  ..  •         u      k 

C         >     p  grows    the    more    conscious    he    be- 

comes of  his  own  sinfulness.  The 
real  saints  of  Christian  histoiy  are  those  who  have 
made  the  most  ample  and  humiliating  confession  of 
their  sin.  In  fact,  we  are  a  little  suspicious  of  a  man 
who  does  not  acknowledge  himself  a  sinner;  and  do  not 
our  own  hearts,  when  we  press  the  question  home,  al- 
ways bring  back  this  sad   accusation? 

(b)  We  may  know  some  exceptions  as  to  good  deeds. 
We  need   not   say   that  we   are  conscious   of  only  evil. 

We  are  also  conscious  of  some  good 
The  Balance      feelings,    and    we    have    recollection 

the  Wrone         ^^  ^°'"^  ^°°*^  things  that  we   have 
5j^g^  done.      We    need    not    accuse    our- 

selves of  being  totahy  and  irreme- 


100  The  Doctrines  of  Our  Faith. 

diabl\'  bad.  We  say  the  very  best  we  can  of  ourselves, 
and  yet,  deep  down  in  our  honest  souls,  when  we  have 
said  the  very  best,  is  there  not  a  balance  on  the  wrong 
side  of   the   ledger  ? 

(c).  Tliere  is  a  curious  tiling  in  human  nature  which 
goes  under  the  name  of  self-deception,  and  a  man  may 
sometimes  imagine  himself  to  be  a  great  deal  better  than 
he  really  is.     Such  things  have  been 
Self-decep-        heard    of;    and    so   the   deliverances 
tion  and  of     consciousness     may    not    in     all 

Hypocrisy  do  ^       absolutelv'    trustworthy, 

not  Alter  -  •' 

Verdict.  Tliere    are,    also,    worse    than    this, 

cases  now  and  then  of  sheer  hypo- 
crisy. Men  may  affirm  their  own  goodness,  when  it  is 
impossible  to  resist  the  impression  that  they  know  they 
are  lying  about  it.  This  is  most  horrible,  and  happily 
such  cases  are  comparatively  few.  But  making  all  de- 
duction possible  for  instances  of  self-deception  or  fraud, 
it  remains  true  that  the  general  verdict  of  the  human 
consciousness   upon  human   nature  is  "guilty." 

II.     The  Verdict  of   Scripture  Against  Man. 

In  the  Bible  we  have  the  fullest  and  most  emphatic 

confirmation    of    all    that    man    cian 

Scriptural  say     against     himself.     Nothing     in 

xestimony.         Scripture  is  more  painfully  emphatic 

than  its  condemnation  of  man.    The  verdict  of  Scripture 

'.s   both   liistorical   and  doctrinal. 

1.  It  is  historical.  The  whole  record  of  Scrip- 
ture confirms  and  emphasizes  the  general  statement  of 
man's  sinfulness.     The  account  of  the  sin  of  Adam  and 

„■  J.     ■     1  Eve    is      followed      throughout     the 

Historical.  .    ,  , 

Scripture  story  by  the  painful  un- 
folding of  human  sin.  From  the  day  that  Eden's  gate 
closed  upon  them  and 


Prevalence  and  Poiver  of  Sin.  101 

"They  hand  in  hand  with  painful  steps  and  slow, 
Through  Eden  took  their  solitary  way," 
on  througli  the  history  of  their  descendants,  sin  breaks 
out  at  every  turn.  The  sweet  and  comforting  history 
of  divine  grace  and  help  is  on  its  obverse  the  ugly 
story  of  human  sin.  Recall  the  chief  events  of  Scrip- 
ture history  to  see  how  true  this  is :  the  Flood,  the 
guile  of  faithful  Abraham,  the  dishonesty  of  Jacob;  the 
rebellions  of  Israel ;  the  sin  of  David ;  the  downfall  of 
Israel  and  of  Judah;  the  warnings  of  the  prophets,  the 
weakness  of  the  disciples  and  of  the  apostles;  the  re- 
jection and  crucifixion  of  Jesus.  What  a  commentary 
are  these  upon  human  sin ! 

2.     DocirinaUy,      also,      the     Scripture     renders     its 

.  verdict.      (a)    There  is   the   doctrine 

n  .   ■     ,  o-  of  original  sin.     This  was  discussed 

Original  Sin.  "  ,         ,         , 

in  the   last  chapter  and  needs  only 

mention  here  for  the  sake  of  completeness. 

(b).  The  doctrine  of  depravity.  Much  has  been  writ- 
ten and  said  amiss  on  this  subject.  The  expression 
"total  depravity"  has  been  misinterpreted  to  mean  that 

there    was    absolutely    no    good    in 
"Total" 

_  ..  anybody  at  all;  but  this  is  not  what 

Depravity.         ^,      ^    ■  *  u  a 

the  Scripture  means.  Human  de- 
pravity is  not  "total"  in  the  sense  that  all  men  are 
wholly  and  equally  wicked,  that  there  is  no  good  in  any 
human  being.  It  means  that  the  total  man,  the  whole 
sum  of  human  life  and  being,  is  perverted ;  that  all  the 
faculties  of  man  are  more  or  less  twisted  out  of  shape 
by  sin;  that  each  man,  upon  the  whole,  is  turned  from 
God  rather  than  toward  God;  so  that  the  whole  na- 
ture of  man,  as  it  now  exists,  is  warped  and  twisted 
by   sin. 

This  is  certainly  taught  in  many  well-known  pas- 
sages of   Scripture.     Read  the   14th  Psalm,  where  with 


102  The  Doctrines  of  Our  Faith. 

mournful  plaint  the  writer  says:    "They  are  altogether 

become    filtliy ;     there    is    none   that 

?^,^lr^rhE,^^~  doeth    good,    no,    not   one."       Study 

sages  Cited.  &      >       >  j 

David's    pathetic    confession    in    the 

51st  Psalm,  where,  condemning  himself,  lie  only  too  ac- 
curately portrays  the  common  experience  of  the  hu- 
man heart.  Remember  -vhat  Jeremiah  tells  us  (17:9)  : 
that  "the  heart  is  deceitful  above  all  things,  and  des- 
perately wicked";  compare  also  the  words  of  our  Lord 
(Matt.  12:33-37),  and  the  striking  saying  of  Paul  in 
Eph.  2 : 1-3.  Here  man  is  described  as  being  "dead  in 
trespasses  and  in  sins",  his  whole  self  under  the  thrall- 
dom  of  his  guilt. 

(c)  The  Scripture  further  unfolds  the  doctrine  of 
the  universality  of  sin.  There  are  no  exceptions  to  its 
sway;   all   men  are  sinners  in  their  age  and  race.     As 

was  said  above  about  our  own  con— 
The  Umver-  j      u         *•         tv. 

,..        ,  o-        sciousness     and     observation,     there 
sality  of  Sin. 

are  difterences  in  men;   all  men  are 

not  sinners  in  exactly  the  same  way,  nor  to  exactly  the 
same  e.xtent,  but,  nevertheless,  all  are  sinners.  This, 
again,  is  one  of  the  clearest  teachings  of  the  Word  of 
God.  It  does  not  need  to  be  discussed  at  length.  The 
following  Scriptures  are  sufficient  to  set  forth  this  doc- 
trine: 1  Kings  8:46;  Ps.  143:2;  Eccl.  7:20;  Rom.  3: 
lOfT;    1   John    1:8. 

What  a  dreadful  thing  is  sin!     How  real,  widespread 

and      deplorable      are      its      effects! 

Hideous  Sin:     „  ,  i    i     -4^         i     * 

Ti  ,  Lvervwhere    we    look,    its   uglv   face 

Heavenly  •  -  o  . 

Grace.  looks  back  to  us.     Within  and  with- 

out us,  in  all  the  world,  and  in  all 
human  history,  its  hideous  form  appears.  But  let  God 
be  praised  that  "where  sin  abounded,  grace  did  much 
more  abound!" 


CHAPTER    XIV. 

THE    NATUHE    OF    SIN. 

The    origin   and    fact    of   sin    having   been   considered, 
we  must  now  study  its  nature.     It  might  seem  best  to 
study   the   nature  first,   but  the   other   topics   will    pre- 
pare   us    the    better     to    understand 
What  is  Sin?     ^^,^^^  ^j^^  ^.^^^j^   j^.    ^^^^  jj^^  ^^,^^^ 

other  word  which  describes  an  experience  or  a  state, 
sin  is  dilHcult  to  define.  In  fact,  we  cannot  give  a  sim- 
plifying definition  of  the  term,  we  can  only  attempt  to 
set  forth  what  is  the  nature  of  the  thing.  It  is  very 
difficult  to  form  a  just  conception  of  sin,  or  to  explain 
in  clear  language  just  what  it  is.  We  may  perhaps  be 
able  to  form  a  fairly  just  view  of  it  by  considering  first 
the  Scripture  teaching,  and  then  discussing  some  er- 
roneous  and   inadequate  views. 

1.     The  Scriptural  Teaching  as  to  Sin. 

We  shall  first  make  a  study  of  some  passages  of 
Scripture  which  bear  upon  the  subject,  and  then  deduce 
some  inferences  from  these. 

1.     Exegetical.      (a)      Let     us     recur     to     the     third 

chapter  of  Genesis  and  ask :    What  was  the  sin  of  our 

first   parents?      They    were   made   after   the    image   and 

Execetical  likeness    of     God,    that    is,    endowed 

(a)  The  with  a  moral  nature  and  a  free  will. 

Temptation         It  was  tlieirs  to  choose  within  lim- 

in  Eden.  ^tg  what  they  should  do.    They  were 

103 


104  The  Doctrines   of  Our   Faith. 

toiupelled  to  do  neither  wrong  nor  right.  They  haxl 
free  opportunity  to  do  either,  and  without  any  bias  to- 
ward wrong.  Herein  they  were  better  off  than  any  of 
their  unhappy  descendants  have  ever  been.  In  order 
to  test  the  strengtli  of  their  moral  nature  it  was  not 
necessary  that  a  grievous  or  heinous  sin  should  be  of- 
fered to  tliem.  Tliat  would  have  terrified  and  repelled. 
The  teniptt^r,  therefore,  did  not  propose  to  them  a  crime, 
but  onl}-  the  sliglitest  departure  from  the  will  of  God. 
He  tempted  them  with  advancement  toward  the  divine 
life  and  wisdom.  He  said:  "Ye  shall  be  as  God,  know- 
ing good  and  evil."  Here,  observe,  that  the  temptation 
is  not  to  degradation,  but  distinctly  to  a  higher  state  of 
being  than  they  liad  yet  reached.  The  means  he  pro- 
posed whereby  they  should  attain  that  high  state  of 
being  was  pleasant  and  easy — the  fruit  of  tlie  tree  was 
pleasant  to  the  eye  and  the  taste — it  w^as  such  an  easy 
thing  to  do,  to  pluck  and  eat  it.  The  only  difficulty 
in  the  way  was  that  such  an  action  was  barred  by  the 
divine  command.  God  had  said  they  should  not,  the 
tempter  said  tliey  might.  He  lied.  The  woman  was  de- 
ceived. Desire  to  do  what  God  did  not  want  done  came 
into  her  heart — and  that  was  sin.  The  desire  led  to  the 
act,  and  sin  was  complete.  If  we  were  to  judge  this 
first  sin  in  the  light  of  the  crimes  which  have  followed 
it,  we  should  say  that,  comparatively,  it  was  a  small 
affair.  If  we  judge  it  in  the  light  of  its  consequences, 
as  the  first  step  in  the  downward  progress  of  evil,  we 
can  form  no  liglit  judgment  concerning  it.  If  we  judge 
it  in  the  light  of  the  will  and  nature  of  the  perfect  and 
holy  Ciod,  we  cannot  say  that  it  was  a  slight  or  little 
thing  to  depart  one  hair's  breadth  from  his  absolutely 
perfect  and  kind  requirement.  So,  in  our  study  of  the 
origin  of  sin,  we  begin  to  trace  somewhat  of  its  na- 


The   Nature  of  Sin.  105 

ture.     It  is  wilful  departure  from  the  holy  law  of  the 
perfect   God. 

Let  us  examine  (b)  another  passage  of  Scripture, 
viz.,  Gen.  (5:1-13.  In  this  accoiuit  of  the  wickedness  of 
the  time  preceding  the  flood  we  have  a  description  of 
how  terribly  and  in  how  short  a 
Antediluvian  time,  comparatively,  the  germs  of 
Wickedness.  ^.^^  ^^^^  worked  out.  The  sons  of 
God,  that  is,  presumably,  the  religiously-disposed 
among  the  men,  married  the  daughters  of  men,  that  is, 
the  worldly-minded,  antl  thus  the  race  deteriorated 
spiritually.  So  it  came  to  pass  that  God  saw  that  the 
"wickedness  of  man  was  great  in  the  earth,  and  that 
every  imagination  of  the  thoughts  of  his  heart  Avas  only 
evil  continually."  This  terrible  indictment  explains 
that  in  the  antediluvian  days  men  thought  only  of  evil. 
Their  very  plans  and  purposes  were  saturated  in  evil, 
and  God  could  no  longer  endure  the  stench  of  their 
wickedness.  This  passage  teaches  the  great  enormity 
and  widespread  prevalence  of  sin.  It  is  the  great  deep 
of  iniquity  which  had  swollen  from  the  little  fountain 
in  Eden. 

Coming  along    (c)    to  the  51st  Psalm,  we  find  David 

in  his  sorrowful  lament  setting  forth  the  nature  of  sin 

as  it  appears  after  commission  to  one  who  truly  hates 

it,   though   in   his   weakness   he  had 

David's  Con-      been    led   to   commit   it.     This   wail 

fession  of  Sin    {j^s  touched  the  human  heart  in  all 

and  Prayer  i    «   j  •         u     j 

for  Succor  ages,   and   nnds   a   responsive  chord 

still  in  every  soul  that  has  sinned 
and  sorrowed.  Hear  him:  "Against  thee,  and  thee  only 
have  I  sinned  and  done  this  evil  in  thy  sight."  Now, 
he  had  sinned  against  hini-self,  against  Uriah,  against 
Bathsheba,  against  his  family,  against  his  people, 
against  posterity  and  all  the  world;  but  he  loses  sight 


106  The  Doctrines   of   Our  I'uith. 

of  that  and  concentrates  his  thoughts  in  unspeakable 
penitence  on  tlie  one  tremendous  thing,  that  he  had  done 
what  a  holy  God  hates.  "Against  thee  and  thee  only" 
are  his  words.  God's  hatred  of  sin  finds  frecjuent  ex- 
pression in  the  Scriptures.  One  of  the  most  striking 
of  all  these  passages  is  found  in  Jer.  44:4,  where,  plead- 
ing with  Israel  through  tlie  prophet,  God  says  to  his 
people  with  unspeakable  yearning:  "Oh,  do  not  this 
abominable  thing  that  1   hate." 

Coming  (d)  to  the  New  Testament,  we  shall  notice 
two  sayings  of  our  Lord,  tliough  there  are  a  number  of 
others    \\hich    may    well    be    studied.      One    is    in    John 

8:34,    where    he    says:     "Whosoever 
Two  sayings      committeth  sin  is  the  slave  of  sin." 
^         '  The    true    freedom    of     humanity    is 

not  found  in  doing  evil,  or  in  being  e\il,  because  the 
habitual  wrong-doer  is  in  the  worst  kind  of  servitude. 
The  other  passage  is  the  well-known  one  in  John  16 : 
8,  9,  where,  in  speaking  of  the  coming  of  the  Holy 
Spirit,  he  says:  "He  will  convict  the  world  in  respect 
of  sin,  and  of  righteousness,  and  of  judgment.  Of  sin 
because  they  believe  not  on  me."  Here  sin  is  identified 
with  unbelief,  and  the  rejection  of  God's  method  of  sal- 
vation through  Christ  is  descrilied  as  the  crown  of  hu- 
man  sinning. 

(e)  In  the  Epistle  to  the  Romans  we  find  many 
allusions  and  discussions  respecting  sin,  especially  in 
the  third   and    fifth   chapters.      In   chapter    5:13   we   are 

told  that  "sin  is  not  imputed  where 
Passages  in        ^here  is  no  law":  and  again  in  7:7: 

"I  had  not  known  sin  but  by  the 
law."  Thcso  show  us  that  sin  is  an  infraction  of  the 
holy  law  of  God.  In  Heb.  3:13  mention  is  made  of 
the  "deceitfulness  of  sin."  In  all  human  historv'  noth- 
ing is  more   painfully   noticeable   than   this.      In   James 


The  Nature  of  Sin.  107 

1:15  we  have  the  genealogy  of  sin:  "Then  lust,  when 
it  hath  conceived,  beareth  sin ;  and  the  sin,  when  it 
is  full  grown,  bringeth  forth  death."  And  finally  in 
1  John  1 : 8  we  have  the  very  frank  and  unavoidable 
statement  that  "if  we  say  we  have  no  sin,  we  deceive 
ourselves  and  the  truth  is  not  in  us,"  and  in  the  third 
chapter  and  fourth  verse  we  are  told  that  "sin  is  law- 
lessness." 

Citations  like  these  might  be  multiplied  at  consider- 
able   length;     for    the    nature    and    efi'ects    of    sin    are 
abundantly  portrayed  in  the  Word  of  God.     A  concord- 
ance or  reference  Bible  will  bring  to 
Conclusions.  .    ,  ,  .  ,  , 

mind  many   passages  which   may   be 

wisely    and    profitably    studied.     Let   us    now,    however, 

pass  on  to  draw  some  conclusions. 

2.     Inferential.     What   doctrinal    deductions    shall   be 

made  from  the  Scriptural  statement  regarding  sin? 
It  may  be  convenient  to  say,  mainly, 
that   there   are   three,   viz.,   that  sin 

is   a   character,   an   act    (or   acts),   and   a   state. 

(a)  Sin  is  a  character.  It  is  uriholiness,  unclean- 
ness,    impurity,    defilement.     All    these   terms    are   used, 

or  implied   in  thA   Scripture.     There 
bin  IS  a  jg  something  ugly,  hateful,  horrible. 

Character.  in-  t+       i         4. 

abominable    in    sm.      Its    character- 
istics are  the  opposite  of  all  that  is  pure  and  holy. 

(b)  Sin  is  also  represented  as  an  act,  or  a  number 
of  acts.  In  this  view  it  is  disobedience  to  the  will  of 
God.     The  will  of  God  as  expressed  finds   utterance  in 

his  law,  or  in  his  pleadings.     These 

bin  IS  an  Act,     represent    the    divine    abhorrence   of 
or  ACts 

sin.     Sin  is  doing  what  God  dislikes 

and  forbids.  Paul  tells  us  that  the  law  of  God  is 
"holy,  and  just  and  good."  To  break  his  law,  there- 
fore, is  to  act  contrary  to  holiness,  justice  and  goodness. 


108  The  Doctrines  of  Our  Faith. 

(c)      Sin   is   also   represented   as   a   state,   that   is,   it 
is  a  condition   in  which   man   is  placed  by   his  evil  do- 
ing.     This    is    a   state   of   guiltiness 
Sin  is  a  before    (Jod.       Man    stands     in    the 

otate.  sight  of   the   holy   God   as   one   con- 

demned.     He    is    a    culprit.      He    deserves    punishment. 
Tiiese    inferential    statements    make    clear    to    us,    as 
far  as  possible,  the  true  nature  of  sin.     Let  vis  repeat, 
then,   sin   is   to   be   luiholy,    unclean   in   character;    dis- 
obedient   and    hostile    to    the    mind 
Summary.  ^^^^^   j^^^^  ^^   ^^^^   .^   ^^_^_    ^^^  ^^^_ 

demned  before  God  in  our  state  or  condition  in  his 
sight.  This  seems  to  be,  in  outline  at  least,  the 
Scriptural  representation  if  sin.  In  the  main  the  con- 
science of  man  agrees  with  this  Scriptural  representa- 
tion, but  not  in  all  cases,  as  we  shall  now  see. 

II.     Erroneous   and  Inadequate  Views. 

Over  against  the  Scriptural  doctrine  of  sin.  we  may 
Erroneous  and  V^''^^^  some  wrong  human  notions. 
Inadequate  and  these  may  serve  to  make  clearer 

Views.  to  us  the  true  nature  of  sin. 

1.     There     is     what     we     may     call     the     theory     of 
materialism,  or  of  materialism  and  evolution  combined. 
This  theory   would  have  us  believe  that  the  evil   char- 
acter   and    deeds    of    men    are    only 
Materialism         tlie   natural   development   of  man   in 

If    ,    i-      X  his  ascent   from   the  beasts;   that  as 

Evolution).         ,  .      ,      . 

his  hraiii  and  conscience  are  de- 
veloped man  realizes  or  feels  that  certain  things  which 
are  painful  and  injurious  ought  not  to  be  done,  and 
so  he  begins  to  criticize  some  of  his  own  natural  ten- 
dencies.     Therefore,    according   to   this   theory,    sin    has 


The   Nature   of  Sin.  109 

no  particular  moral  guilt,  it  is  simpl>'  wliat  man  comes 
to  feel  ought  not  to  be  done ;  and  so  if  man's  develop- 
ment had  been  along  a  diflerent  line,  stealing  might 
have  been  all  right,  and  lying  might  have  been  a  vir- 
tue. It  is  all  according  to  how  he  felt.  There  is  no 
such  thing  as  inherent  evil.  It  is  simply  a  question 
of  mechanical  physical  e\olution.  To  any  enlightened 
mind  and  conscience  this  theory  speaks  its  own  con- 
demnation. It  would  scarcely  be  held  by  any  were  it 
not  necessary  as  a  part  of  a  great  system  of  philosophy. 

2.  We  have  lohat  might  he  called  the  "dis- 
ease" theory.  This  view  of  the  matter  says  that  sin 
is  a  misfortune,  a  hereditary  taint,  like  some  diseases; 

that   it   is   in   the   blood  and.   there- 

The     Disease      fore,    there    is    no    particular    fault 

^'  about   it.      The   man   has   it   in   him 

and  it  Avill  break  out.     In  this  view  repentance  is  but 

weakness  and  remorse  utter  folly.     Conscience  has  taken 

a  narcotic  and  gone  to  sleep.     This  will  never  do. 

3.  We  have  what  may  he  called  the  free  and 
easy  inew  of  siv..  This  is  utter  flippancy.  It  refuses 
to  take  sin  seriously.     It  laughs  at  sin.     It  makes  fun 

of   evil.      It   forgets   the   wise   words 

The  Flippant      of  Scripture:      "Fools  make  a  mock 
View 

at    sin,      and    go     on   their   flippant 

way  loudly  proclaiming  their  OAvn  condemnation.  Sin 
is  too  dreadful  and  painful  a  fact  to  be  treated  in  this 
way. 

All  these  wrong  views  of  sin,  by  their  emptiness  and 
untruth,     serve    to     set    in     clearer 
The  Truth  light  the   strong  presentment  which 

Emphasized.       the  Scriptures  make  of  the  true  na- 
ture of  human  sin. 


110  The   Doctrines   of   Our   Faith. 

III.     Practical  Conclusions. 

Considering  the  true  nature  of  sin,  and  eschewing  the 

wrong     views     above    set    forth,    we 

Practical  shall  find  it  very  important  to  face 

Conclusions.       ^j^^    dreadful    fact     and     profit     by 

what  we  may  learn  of  its  true  nature. 

1.  Right  conceptions  of  sin  are  the  basis  of  right 
conduct.     We   cannot   make   any   resistance   against   sin 

without   understanding   it;    nor   can 

Right  Concep-     we   make  a  real  escape  from  sin  in 

tions  of  Sm        tlie  mercy  and  redemption  of  Christ 

p.  ,  ,  unless  we  understand  enough  of  its 

Conduct.  dreadful    character    to    convince    us 

of  the  need  of  a  Savior  and  impel 

us   to   seek   liis   help;    nor   can   we   otherwise   wage   any 

effective   warfare   against   our   enemy. 

2,  For  practical  guidance  in  the  details  of 
conduct  we  need  to  have  right  views  of  sin.  There  ure 
thousands    of   cases   where   Ave   ought   to   have    in   mind 

the  general  nature  of  sin  in  order 
Right  Views  to  escape  some  particular  wrong. 
Necessary  Questions     of     casuistry,     tliat     is. 

Guid^a'nc'e.''^^      '''^'^^   ""-''*   ^^   "-^*   °'"   ''"''''"^   ^" 
some    particular    difficult    case,    are 

best  met  by  good  general  principles.  The  very  first 
sin  shows  us  this.  The  story  is  repeated  over  and  over 
in  almost  very  life.  How  many  of  us  painfully  re- 
member the  first  step  in  some  career  of  sin.  If  only 
at  the  beginning  we  had  understood  the  thing,  we  would 
not  have  begun  at  all.  It  is  the  first  step  that  counts. 
Knowing  that  sin  is  departure  from  God,  let  us  watch 
that  we  depart  not,  even  in  the  slightest  matter.  There 
is  a  homely  story,  often  repeated,  but  none  too  often, 
for  it  is  a  good  illustration — of  a  teamster  who  gained 


The  Nature  of  Sin.  Ill 

his  place  by  saying  that  he  always  drove  as  far  from 
the  precipice  as  possible,  and  had  no  ambition  to  show 
his  skill  by  driving  close  to  it.  If  we  have  any  con- 
ception of  the  true  nature  of  sin,  the  best  way  to  dc 
is  to  keep  as  far  from  it  as  we  possibly  can. 


CHAPTER  XV. 

THE    SEPARATION    BETWEEN    GOD    AND    MAN. 

Because  of  sin  there  is  a  great  and  painful  distance 
jetween  God  and  man.  We  must  distinguish  this  from 
other  differences,  such  as  exist  between  God's  greatness 

and  our  littleness,  God's  wisdom 
Man  Separated  and  our  shortsightedness,  God's 
V      ojn  power    and    our    weakness,    and    the 

like.  Again,  we  must  observe,  what 
we  shall  have  occasion  to  notice  more  fully  hereafter, 
that  this  separation  does  not  mean  indifference  on  God's 
part;  nor  does  it  mean  the  utter  destruction  of  the 
divine  likeness  in  man.  It  is  hard  for  us  to  get  an 
exact  way  of  expressing  the  whole  truth  on  subjects 
like  these.  We  must  give  due  attention  to  the  related 
truths,  else  we  shall  make  many  mistakes.  The  separa- 
tion between  God  and  man  which  we  are  now  con- 
sidering is  only  that  caused  and  maintained  by  man's 
own  Binning.     Our  view  is  confined  strictly  to  that. 

I.    The  Fact  of  This  Separation. 

Is  there  a  real  separation  between  God  and  man? 
and  if  so,  what  is  its  extent?  are  the  questions  which 
face  us  here.     1.     There  is  a  real  separation.     On  this 


112 


Reparation  Between  God  and  Man.  113 

The  fact  of        point  our  appeal  is  entirely  to  Scrip- 
Separation,         ture.      We    find    this    painful    doc- 
Its  reality.         trine  laid  down  with  marked  clear- 
Testament  "®^^  ^^  '^^^'^  ^'^^  ^^^  ^^^  ^^^^  Tes- 
Testimony.         tament.     In  Genesis  6:5,  6,  we  have 
the  statement  tliat  God  was  so  im- 
pressed with  the  wickedness  of  man 
that  "it  repented  the  Lord  that  he  had  made  man  on  the 
earth,  and  it  grieved  him  at  his  heart."     Of  course  this 
is  said  in  human  language,  suited  to  the  understanding 
of   man   in   the   childhood   of   tlie   race,   but  it   does   not 
fail  to  tell  the  truth.     In   Isaiah  59:1,  2,  we  have  the 
striking    language    addressed    to    Israel:      "Behold,    the 
Lord's    hand    is    not    shortened,    that    it    cannot    save ; 
neither  is  his  ear  heav^',  that  it  cannot  hear;   but  your 
iniquities   have   separated    between   you   and   your   God, 
and  your  sins  have  hid  his  face  from  you,  that  he  will 
not    hear."      There    could    bo    nothing    more    painfully 
emphatic   than   this   language ;    and   though    applied   to 
Israel  in  particular,  it  yet  sets  forth  the  fact  that  sin 
does   separate   between   God   and   man. 

In   the    New   Testament    our    Lord    declares    in    John 

3:3   that  "except  a   man   be  born   anew,   he   cannot   see 

the   kingdom    of   God."      The   necessity    for   a    complete 

and   radical   change    in   man's   rela- 

New  tions   to   God   is   here   unequivocally 

T^^t^m^"*  set  forth,  whatever  theories  we  may 

have  as  to  the  exact  meaning  of  the 

terms.     If  any  more  explicit   language  were  needed  we 

should   find  it  in   Romans  8:5-8,  where   Paul  tells  us: 

"For  they  that  are  after  the  flesh  do  mind    (or  think) 

the  things   of   the   flesh ;    but   they   that   are   after   the 

spirit    the    things    of    the    spirit.      For    the    mind     (or 

thought)    of   the   flesh   is   death;    but   the   mind   of   the 

spirit  is  life  and  peace:     Because  the  mind  of  the  flesh 


114  i'hc  Doctrines   of   Our   Faith. 

is  enmity  (not  <U  enmity,  as  it  is  often  erroneously 
quoted)  «jj;ainst  God;  for  it  is  not  subject  to  the  law 
of  God,  reither  indeed  can  it  be:  and  they  that  are  in 
the  flesh  cannot  please  God."  The  reader  is  also  re- 
ferred, in  addition  to  these  Scriptures,  to  the  follow- 
ing; wheTe  the  thoughts  here  set  fortli  are  confirmed: 
Deut.  31:17,  18;  32:15fr,  especially  19,  20;  Isa.  50:1; 
63:10;   Bom.  1:28;    1  Cor.  2:14;  Jas.  4:4. 

2.  Let  us  notice  the  extent  of  this  separation. 
The  Scriptures  cited  indicate  that  on  account  of  sin 
God   and   man   are  very   far   apart.     Many   figures   and 

expressive   phrases   are   employed   to 

Its   .■ixtent.        .  ii  •     xu       1  i  w 

impress  this  thought  upon  us.      We 

find  in  i^phesians  2 :  If  a  very  striking  statement  of 
the  real  situation.  Here  man  in  his  natural  state  is 
considered  to  be  dead  through  his  trespasses  and  sins. 
He  is  looked  upon  as  one  who  is  living  according  to 
the  lower  desires  of  his  earthly  nature,  and  thus  as 
being  tho  child  of  wratli,  separated  from  God.  In  the 
same  chapter,  the  (Jentile  readers  are  reminded  that 
befors  their  conversion  tliey  were  "separate  from  Christ, 
alienated  from  the  commonwealth  of  Israel,  and  stran- 
gers from  the  covenants  of  promise,  having  no  hope  and 
without  God  in  the  world."  This  is  one  of  the  most 
terrible  descriptions  of  unregenerate  humanity  in  all 
the  Word  of  God.  It  is  often  quoted,  but  too  little 
j)ondered.  In  the  First  Epistle  of  Jolm  Ave  have  a  good 
many  passages  which  indicate  the  extent  of  this  sep- 
aration between  God  and  man.  It  is  often  contrasted 
Mitli  the  fellowship  which  we  have  with  (Jnd  through 
Christ,  and  the  extent  of  the  distance  is  thus  magnified 
by  the  glory  of  the  union  with  God  in  Christ.  Thus 
in  the  first  chapter,  fifth  and  sixth  verses,  we  read: 
"And  this  is  the  message  which  we  have  heard  from 
him,    and    announce   unto   you,    that   God   is    light,    and 


Separatlun  Between   tiod  and  Man  115 

in  him  is  no  darkness  at  all.  If  we  say  that  we  have 
fellowship  with  him,  and  walk  in  the  darkness,  we  lie, 
and  do  not  the  truth."  Farther  on,  in  the  second 
chapter,  fifteenth  and  sixteenth  verses,  Ave  have  the 
words:  "Love  not  the  world,  neither  the  things  that 
are  in  the  world.  If  any  man  love  the  Avorld,  the  love 
of  the  Father  is  not  in  him.  I'^or  all  that  is  in  the 
world,  the  lust  of  the  fiesh,  and  the  lust  of  the  eyes, 
and  the  vain-glory  of  life,  is  not  of  the  Father,  but 
is  of  the  world."  In  James  4:4  we  are  told  that  the 
"friendship  of  the  world  is  enmity  with  God.  Who- 
soever, therefore,  would  be  a  friend  of  the  world  maketh 
himself  an  enemy  of  God."  Thus  we  see  that  this 
distance  between  God  and  sinful  man  is  no  figment  of 
the  imagination,  no  phantom  of  a  sick  conscience ;  but 
the  stem,  searching  and  positive  declaration  of  divine 
truth.  It  is  well  for  us  to  remember  that  we  cannot 
bridge  the  separation  by  refusing  to  believe  it.  There 
is  a  way  to  bridge  it,  but  not  by  unbelief. 

II.     The   Nature   and    Effects    of   This    Separation 
ON  Man's  Part. 

Already  in  discussing  the  nature  and  the  prevalence 

of   sin,    we    have    noticed   some   points    of   this    subject, 

but    it    is    well    to    bring    them    out 

The  Nature      again      in      this      connection.     That 

^f^^^^*^*'^        man    should   be   separate   from    God, 

tion    as  Re-      ^^^    Creator    and    spiritual    Father, 

gards   Man.       ^^  *  fearful  thing,  and  that  in  the 

darkness  and  misery  of  his  sin  there 

should  be  the  added  condition  of  distance  from  holiness 

and  from  God,  is  dreadful  to  contemplate. 

1.     As     we     saw     before,     in     considering    the     mat- 
ter of  total  depravity,  this  alienation  from   God  affects 


110  The   JJoctriii(\s   <jj    Our    Fniih. 

the    uholc   man.      In   mind   and    heart,   in    purpose   and 
in    deed,    man    is    apart    from    GocJ, 
His  Whole  lost  and  straying.     Pathetic,  indeed, 

■7^^°^  J  is    that    Scripture    which     tells    us 

^^  ^  '  (Rom.  3:23)  :     "For  all  have  sinned 

and  fall  short  of  the  glory  of  God!"  Man's  whole  life 
is  darkened  and  hurt  by  his  absence  from  God.  His 
sin  breaks  out  in  his  irreligion,  his  preference  for  evil 
rather  than  good,  his  dislike  of  spiritual  things,  his 
alienation  from  holiness,  his  preference  for  what  is  un- 
godly, and  sometimes,  alas!  even  in  his  expressed  and 
avowed  atheism  and  hatred  of  religion  and  of  God. 
These  extremes  only  remind  us  of  the  extent  of  the 
ruin  involved  in  man's  absence  from  his  Lord.  These 
are   the   outward   and   physical   efiects. 

2.     Let     iis     notice     the     effect    in    man's    own    con- 
sciousness,     (a)    How  far  is  man  conscious  of  his  sep- 
aration from  God?      Of   course,   this   depends   on   many 
lliings,    on    his    knowledge    of    God 
The  Effect  in     and   of   things    divine,    and    on    the 
Human  vividness    of    his    realization    of    his 

Consciousness.    ,^^.^^,.^i    ^^ate.      Again,    it    differs    in 
Outlook  ,     , 

Varies  diftercnt     individuals.       Some     men 

with  the  feel    their   distance   from    God   more 

Individual,  than    others,    and    sometimes    those 

who  are  actually  farthest  feel  it  less 
keenly  than  those  Avho  are  in  fact  near  God,  but  are 
so  yearning  to  be  nearer  that  they  feel  farther  off  than 
they  reallj^  are.  The  actual  state  of  man's  conscious- 
ness in  this  respect  is  in  Scripture  compared  to  the 
searing  of  a  hot  iron :  there  is  no  feeling.  And  in 
another  place  it  is  said  that  men  may  be  even  "past 
feeling."  It  is  forcibly  expressed  in  the  old  hymn: 
"We  live  afar,  estranged  from  God, 
And    love    the    distance    well." 


Separation  Bettceen  God  and  Man.  117 

(b)  Sometimes   this   lack   of   consciousness   degener- 
ates into  positive  inditierence.     Men  are  so  far  estranged 
from   God,   and   so   frozen   in   their   polar   night   of   ab- 
sence that  they  have  ceased  to  care, 

i'ositive  ^^^    ^g  before  remarked,   this   state 

Indifference,  ,  ^      ,  ,       , 

of    mind    may    further    settle    down 

into  positive  atheism.  There  is  a  practical  atheism 
which  refuses  to  recognize  God  as  the  Commander  and 
Lord  of  the  soul,  which  takes  no  account  of  him  as  a 
directive  force  in  thought  and  life.  There  is  a  specula- 
tive atheism  which  denies  God  and  tries  to  cheat  the 
intellect  into  believing  there  is  none.  But  these  are 
extremes.  All  men  do  not  reach  this  low  and  dreadful 
depth  of  darkness  and  despair. 

(c)  Yet  there  is  a  realization  in  man  of  his  absence 
from  God.  The  stings  of  remorse,  even  the  dark  fears 
of  savage  races,  indicate  some  consciousness  of  absence 

from  the  great  spiritual  source  of 
Absence  from  jjfg  xhe  religions  and  supersti- 
iz  .  ^jf^j^g  q£  men,  their  sacrifices  and 
forms  of  worship,  indicate  a  more  or  less  well-defined 
consciousness  of  a  guilty  distance  from  God.  Among 
the  people  where  there  is  any  correct  teaching  concern- 
ing God,  this  dim  consciousness  becomes  more  definite 
and  pronounced,  and  often  leads  to  genuine  and  sincere 
repentance  of  sin  and  a  yearning  unspeakable  for  the 
forgiveness  and  love  of  the  Great  Ruler  of  the  universe. 
It  answers  back  as  the  Psalmist:  "When  thou  saidst, 
Seek  ye  my  face,  my  heart  said  unto  thee.  Thy  face. 
Lord,  will  I  seek."  Sometimes  it  breaks  out  in  the 
intense  yearnings  expressed  by  Job  (23:3):  "Oh,  that 
I  knew  where  I  might  find  him.  That  I  might  come 
even  to  his  seat!"  Sometimes  in  a  perplexity,  almost 
bitter,  it  dares  even  to  complain  and  say:  "Verily, 
thou   art   a    God   that   hid  est   thyself."      Sometimes,    in 


118  The  Doctrines   of   Our   Faith. 

dim,  uncertain  stretchings-forth  of  the  hand  it  finds 
its  language  with  Paul  on  Mars'  Hill:  "If  haply  they 
might  feel  after  him  and  find  liim."  These  yearnings, 
both  intellectual  and  spiritual,  are  among  the  mast 
expressive  and  persistent  experiences  of  the  human 
mind.  They  clearly  emphasize  what  the  Scriptures 
teach   us   of  the   actual   distance   between   us   and   God. 

III.     God's  View  of  Sin. 

Here  we   have  only   the    Sf-riptures   to   guide  us,   and 

we  must  use  them  with  caution,  but  also  with  candor. 

We   must   remember    what   wa.s    said 

God's  in  the  introduction  to  this  chapter, 

T,  ,^  o-        and  not  think  that  we  have  all  the 

Towards  oin. 

truth    concerning    God's    relation    to 

man  when  we  consider  liis  view  of  man's  sin.  There 
are  other  views  of  the  divine  character  in  its  outreach 
toward  man  which  we  liave  a  right  to  hold.  But,  on 
the  other  hand,  these  must  not  blind  our  perceptions 
to  the  way  in  which  God  looks  upon  human  sin.  There 
are  three  things  in  God's  relation  to  man's  guilt  and 
sin  which  we  must  take  into  account,  viz.,  that  God 
realizes,  hates,  and  punishes  sin. 

1.     God's     realization     of     sin.      "Realization"     may 
not  be  the  suitable  word  to  emploj' ;   and  yet,  as  is  so 
often  pointed  out,  it  is  very  hard  for  us  to  find  suitable 
words  to  express  even  what  we  dim- 
God  Realizes       ly  know  of  God.    But  I  use  the  word 
^°'  ratlier    than    "knowledge,"    because 

it  seems  to  me  to  express  the  thought  a  little  more 
clearly.  It  is  an  awful  thought  that  infinite  holiness 
and  perfect  knowledge  should  realize  the  sin  of  man. 
God  knows  exactly  what  sin  is  in  man.  lie  knows 
this   better   than   man   knows   it      He  has   a  more  per- 


Separation  Between  God  and  Man.  119 

feet  knowledge  of  its  nature,  a  more  distinct  percep- 
tion of  its  utter  abominableness.  How  earnestly  the 
Apostle  warns  us:  "lie  not  deceived:  God  is  not 
mocked!"  and  elsewhere  we  are  warned  against  de- 
ceiving ourselves  in  sin,  or  rather  put  on  our  guard 
against  "the  deceitfulness  of  sin."  There  is  no  de- 
ceiving God.  There  are  no  veils  between  him  and  our 
sinfulness.  Even  in  that  far-off  description  in  Gen- 
esis, already  so  often  quoted,  it  is  said  that  "the  Lord 
saw  that  the  wickedness  of  man  was  great  in  the  earth 
and  that  every  imagination  of  the  thought  of  his  heart 
was  only  evil  continually."  In  the  139th  Psalm,  with 
wondrous  poetic  power,  the  sweet  singer,  with  fault- 
less melody  and  perfect  truth,  declared:  "0  Lord,  thou 
hast  searched  me,  and  knowTi  me.  Thou  knowest  my 
down  sitting  and  mine  uprising.  Thou  understandest 
my  thought  afar  off.  Thou  searchest  out  my  path  and 
my  lying  down,  and  art  acquainted  with  all  my  ways. 
For  there  is  not  a  word  in  my  tongue,  but,  lo!  O  Lord, 
thou  knowest  it  altogether.  Thou  hast  beset  me  behind 
aud  before,  and  laid  thine  hand  upon  me."  Many  in- 
dications are  given  us  in  the  Gospels  concerning  the 
wonderful  insight  which  the  Son  of  Man  had  into  the 
motives  and  conduct  of  men.  It  is  one  of  the  "griefs" 
with  which  he  was  "acquainted"  that  he  knew  what 
was  in  man  and  lived  his  thirty-three  pure  years  amid 
scenes  of  human  depravity  and  guilt,  which  were  a 
constant  offense  to  his  sensitive  holiness.  What  sin 
looks  like  in  the  eyes  of  a  God  whose  nature  is  per- 
fect holiness  and  whose  mind  is  perfect  knowledge,  no 
human  thought  can  ever  grasp  or  word  ever  utter. 

2.     God's     hatred     of     sin.      Here,     again,     we     fall 
upon  the  imperfections  of  human  speech,  but  the  Scrip- 


120  The  Doctrines  of  Our  Faith. 

tures   use  this   expression   in   order   to   make   clear   and 
impressive   to   us   the  divine   feeling 
God    Hates  toward  sin.     God  hates  it.     He  calls 

it  "that  abominable  thing  which  1 
hate."  His  hatred  of  sin  is  the  unutterable  recoil  of 
perfect  holiness  from  its  opposite.  In  most  poetic  and 
striking  .irase  Habakkuk  tells  us  (1:13)  :  "Thou  that 
art  of  purer  eyes  tlian  to  behold  evil,  and  that  cannot 
look  on  perverseness."  Again  and  again  in  the  Scrip- 
tures is  God  represented  as  angry  with  sin  and  sinners. 
It  is  the  anger  of  a  loving  Father,  but  also  of  a  just 
and  perfect  God. 

3.  (Jod's  punishment  of  si)u  Painful  as  this 
truth  is,  and  too  often  forgotten  in  our  modern  ways 
of  thinking,  it  is  set  forth  in  the  Scriptures  with  ab- 
solute clearness  and  beyond  contra- 
God  Punishes  diction.  Tlie  divine  warning  came 
to  man  in  his  early  innocence,  wh  n 
God  said  to  him  concerning  the  tree  of  knowledge:  "la 
the  day  that  thou  eatest  thereof  thou  shalt  surely 
die,"  and  long  centuries  afterwards  Paul  adds  the 
"amen"  when  he  says:  "And  death  by  sin."  The  oldest 
of  the  Psalms  voices  the  lament  of  sinning  and  chastised 
humanity:  "For  we  are  consumed  in  thine  anger,  and 
by  thy  wrath  are  we  troubled.  Tliou  hast  set  our 
iniquities  before  thee,  our  secret  sins  in  the  light  of 
thy  countenance.  For  all  our  days  are  passed  away 
in  thy  wrath."  John  the  Baptist  (John  3:36),  in 
speaking  of  the  Christ,  said :  "He  that  believeth  on 
the  Son  hath  eternal  life;  but  he  that  obeyeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him."  Our  Lord  himself  makes  this  momentous  truth 
very  plain  when  he  tells  us  (Matt.  25:46)  with  a 
solemn  and  painful  cadence  that  sweeps  over  the  heart 
like  a  perfect  threnody:     "And  these  shall  go  away  into 


Separation  Bettveen  God  and  Man.  121 

everlasting  punishment."  It  is  not  necessary  to  give 
other  Scriptures  to  confirm  this  doctrine,  it  runs  all 
through  and  through  the  Word.  How  strange  it  is 
that  men  allow  themselves  to  forget  it  when  all  around 
and  within  us  are  confirmations  of  this  mournful 
declaration  of  "inspired  wisdom,  that  God  doth  surely 
punish  sin."  But  in  our  next  few  chapters  we  shall 
see  how  a  loving  God,  though  hating  sin  and  punishing 
it,  can  reach  over  it  to  the  sinner  a  hand  of  pitying 
help. 


CHAPTER  XVI. 

THE    LOVE    OF    GOD    TOWAUI)    MAN. 

The  holiness  of  God  in  abhorring  sin,  and  his  justice 
in  punishing  it,  do  not  restrain  his  love  from  going 
out   toward    sinful    man.      This    blessed    truth    is    fully 

declared  in  the  Bible,  and  surely  no 
God  Loves  doctrine  in  the  Word  is  more  likely 

to  awaken  our  interest,  more  sure 
to  reward  our  study.  We  must,  however,  guard 
against  using  the  doctrine  in  such  a  way  as 
to  think  it  means  or  implies  that  God  either 
in  any  way  approves  evil,  or  will  fail  to  pun- 
ish sinners.  A  good  mother  loves  her  wayward 
boy,  though  with  all  her  pure  soul  she  hates  his  evil 
ways;  and  a  just  judge  must  condemn  a  convicted 
criminal,  even  though  he  weeps  with  pity  while  he  passes 
sentence.  Such  illustrations  are  inadequate,  but  they 
help  us  to  understand  in  a  measure  how  the  perfectly 
holy  and  just  God  may  have  and  declare  a  wonderful 
love  toward  mankind.  There  are  two  ways  of  look- 
ing at  this  love:  from  the  points  of  view  of  the  'over 
and  the  loved ;  that  is,  from  God's  side  and  from  man's. 

I.     Lo\'E  Viewed  from  God's  Side. 

This  is,  and  of  right  should  bo.  the  first  consideration, 

when  we   think   the   great   thought:      Grod   loves   man. 

142 


Love  of  Cod   toirard  Man.  123 

Crod   is   the   great   source   of   love.      It   finds   its   perfect 

realization    in    him.      As    we   see   it 

Divine  Love        shown   in  its   various  human  forms, 

Viewed   from      .^    ^^    marred    with    various    human 

God  s  Side. 

imperfections.  Yet,  notwithstand- 
ing these,  we  may  see  a  vision,  an  ideal,  of  love's  true 
nature.  We  cannot  define  love,  because  it  is  the  simplest 
name  we  have  for  a  common  human  experience.  But 
we  know,  and  ouglit  more  and  more  to  know,  what  it  is. 
So,  when  we  think  of  God  as  loving,  we  think  of  love 
as  divine  and  therefore  perfect.  In  setting  before  us 
the  love  of  God  the  Scriptures  make  plain  that  it  rests 
in  the  very  nature  of  God,  it  flows  out  in  his  relations 
to  the  universe,  and  finds  expression  in  his  deeds  for 
man. 

1.     Love  is   in   the  nature   of   God.      The  great   say- 
ing of   divine   trutli  on    this   subject  is   in  the   simple 
words  of  Jolni    (1   John  4:8,   16):    GOD  IS  LOVE.     How 
great    a    thought    is    put    in    these 
Love  is  in  three  short  words!     There  could  not 

„    p    ,  be   a   stronger   or   clearer   statement 

of     the    fact    we     are     considering, 
that  love  is  included  in  the  very  nature  and  being  of 
God.     If  love  were  not  in  God,  there  would  be  no  God. 
In  other   passages   also  the   loving  nature   of   God   is 
sliown   forth   in   clear   and   unmistakable    language.      In 
the  Old  Testament  this  is  brought  out  more  especially 
in    the    declarations    of    God's    love 
Scriptural  toward    his    chosen    people ;     as    in 

Testimony.  j^^^^^  4 :  37  ;  7  : 7,  8 ;  and  most  beauti- 
fully in  Jeremiah  31:3,  where  God  says  to  Israel:  "1 
have  loved  thee  with  an  everlasting  love."  Such  a 
love  as  this  is  rooted  in  the  nature  of  God.  But  in 
the  New  Testament  the  fullest  revelation  of  God's  lov- 
ing  natvire   is   found.      The   many   places   in   which   the 


124  The  Doctrines  of  Our  Faith. 

divine  love  is  declared  point  back  to  the  character  of 
God  as  its  source.  Thus,  in  mojjt  of  the  statements 
in  the  fourth  chapter  of  First  .John,  the  great  central 
trutli  is  also  implied,  as  wiiere  he  says :  "He  that 
abideth  in  love  abideth  in  God,"  and,  "We  love  because 
he  first  loved  us." 

2.     God's    love    is    mamifested    in    has    relations    to 

his    creation.      This    thought    was    more    fully    brought 

out  in  the  chapter  on  God's  Care  of  his  Creation,  and 

does  not  need  repetition  here.    But 

God's  Love         the  care  of  which  we  then  thought 

Manifest  m        finds   its   source   and   foundation   in 

His  Creation.     ^^^    >°''^    ^*    ^^^'^    "^*"''^-      '"^"^^ 
Lord  is  good  to  all;   and  his  tender 

mercies  are  over  all  his  works"  (Psalm  145:9).  Of 
course   this   includes   Avhat    follows. 

3.     God's     love    is    expressed    in    his    deeds     toward 
wion.      Love   is   not   only   feeling,   it   is   outreaching  ac- 
tion.    It  gives  itself,  it  does  for  its  object.     The  most 
familiar  truths  of  God's  Word  teach 

Manlfe^sHn        ""  ^^'^-     ''^^   ^^'^  ^"^^^  '^^^^^  "^  "'''- 
His  Deeds  vation    from    sin.     Our   Master   told 

Toward  Man.     the  timid  Jewish  inquirer  the  whole 
Salvation  great  gospel  in  <»   few  words   (John 

from  Sin.  3.16):      "God    so   loved    the    world 

that  he  gave  his  only-begotten  Son;"  and  when  we  hear 
him  say  that  wlioever  has  seen  him  has  seen  God  (John 
14:9),  we  must  not  forget  another  saying  of  his  con- 
cerning himself:  "Greater  love  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friends."  Thus 
the  Father's  gift  of  the  Hon  was  God's  gift  of  him- 
self. Similarly.  John  tells  us  (1  Jolin  4:9,  10): 
"Herein  was  the  love  of  God  manifested  to  us,  that 
God  hath  sent  his  only-begotten  Son  into  tlie  world, 
that   we   might   live   through    him.      Herein   is   love,   not 


Love  of  God  toward  Man.  125 

that  we  loved  God,  but  that  he  loved  us,  and  sent  his 
Son  to  be  the  propitiation  for  our  sins."  And  Paul's 
gospel  {Horn.  5:8)  was  the  same:  "God  commendeth 
his  own  love  toward  us  in  that  while  we  were  yet 
sinners,   Christ   died   for   us." 

(b)      Many    other    love    deeds.      God    shows    his    love 
in   many   other   gracious   acts,   as  well   as   in   the  great 
grace    of    salvation.      In    his    providential    care     (Matt. 
(5:25-34);    in   the   gift   of   the   Holy 
Other  Deeds       Spirit     (Luke    11:13);    in    his    own 
of   Love.  abiding     presence      (John      14:23); 

in  the  supports  of  his  grace  (Rom.  5:3-5)  ;  in  the  pro- 
tection of  his  sovereign  choice  (Rom.  8:28-39)  ;  and 
in  the  chastenings  of  his  Fatherly  hand  (Heb,  12:5-13), 
we  have   great   assurances  of   the   mighty   love   of   God. 

"When  trouble,  like  a  gloomy  cloud. 
Has   gathered   thick  and   thundered   lovid, 
He   near   my   soul   has   always   stood ; 
His    loving    kindness,  Oh,  how  good!" 

II.    God's  Love  Viewed  from  Man's   Side. 

Well    may    we   wonderingly    ask    with    the    Psalmist 

(Psalm  8:4)  :   "What  is  man  that  thou  art  mindful  of 

him,   or   the   son   of   man   that   thou 

Divine    Love      visitest  him?"  What  is  there  in  man 

Viewed  from      ^        .-      .i  j.    j  *    •   c   -j. 

Man's  Side  ^  great    deep    of    infinite 

love?  to  attract  love's  care  amid 
the  mighty  concerns  of  a  universe?  to  call  for  such  mo- 
mentous expression  as  divine  love's  self-giving?  We 
may  not  fully  understand  the  greatness  of  this  mystery, 
only  praying  with  Paul  (Eph.  3:17-19)  that  we  "be- 
ing rooted  and  grounded  in  love  may  be  strong  to 
apprehend  with  a!:  the  saints  what  is  the  breadth, 
and   length,    and   height,    and   depth,   and   to    know   the 


126  The  Doctrines   vf   Our  Faith. 

love  of  Christ  which  pasHeth  knowledge."  Yet  we  may, 
under  the  guidance  of  God's  own  Word,  venture  to  set 
forth  some  of  the  tilings  which  he  sees  in  sinful  man 
to  awaken   and   call   out   liis   wonderful   love. 

1.  Man,    though    fallen,    hears    the    likeness    of    God. 
Of   earthly   creatures   man   alone    (Gen.    1:26,   27)    was 
made  in  the  likeness  of  God.     He  fell;   but  did  he  ut- 
terly   lose    the   traces   of    his   divine 

Man's  Like-  origin?  Is  the  likeness  erased  or 
ness  to  God.  ^^^j^  marred?  Is  there  not  yet  some 
kinship  between  God  and  man?  Yes;  for  even  after 
ages  of  sinning  (Gen.  n:())  man  is"  still  spoken  of  as 
bearing  the  di\'ine  likeness.  In  his  great  speech  on 
Areopagus  Paul  declares  (Acts  17: 20-29 }  that  there 
is  yet  a  relationship  between  God  and  mankind;  in  1 
Cor.  11:7,  and  in  James  3:4,  the  image  of  God  in  man 
is  mentioned  as  a  fact;  and  in  Col.  3:10,  the  new  crea- 
tion of  man  in  the  likeness  of  God  is  mentioned  as 
thoiigh  it  were  the  re-making  of  what  had  not  been 
utterly  destroyed.  We  must  not,  however,  infer  too 
much  from  these  passages,  as  that  all  men  are  nat- 
urally the  children  of  (Jod.  Xo,  for  we  are  distinctly 
told  (John  3:3,  5)  that  man  must  be  born  again,  that 
to  those  who  receive  Christ  (John  1:12)  the  right  to 
be  sons  of  God  was  given,  that  even  the  Jews  (John 
8:42,  44)  were  not  children  of  God,  but  of  the  devil, 
and  that  by  nature  (Eph.  2:3)  men  are  children  of 
wrath.  We  may  only  go  so  far  as  to  say  that  in 
man,  ruined  as  he  is,  the  good  God  still  recognizes 
traces  of  himself  and  yearns  with  love  toward  his  own. 

2.  Man     needs     the     help     of     God     because     lost. 
The  three  parables  in  the  fifteenth  chapter  of  Luke — 

the   Lost   Coin,  the  Lost  Sheep,  the 

Man's  Need         l^^t    Son — all    reveal    tiie    outgoing 

of  God's  tenderness   of   (Jod   toward   lost   and 

rlelp. 

sinful    man.      His    need    makes    ap- 


Love  of  God   toward  Man.  127 

peal  which  divine  compassion  cannot  refuse.  In  Rom. 
o:6-9  Paul  in  masterly  language  expresses  the  same 
general    truth. 

3.     Man    is    capable    of    a    heavenly    destiny,    though 
human.     God    sees    what    man    may  be    saved    to     be- 
come.    He  loves  the  possibilities  of  redeemed  humanity. 
He   sees   a   ])ossible   freeman  of   God 
Heavenly  jjj    tliis    poor    slave    of    sin,    he    sees 

Possibilities       ^  ^^^^^^^.^  ^.^j^^^  ^^  ^j^.^  j^^^  ^^^  ^^^_ 

in  Man.  ^        ,      ,        ,  ,  . 

done  sinner;  therefore  he  loved  him, 

and  in 'order  to  bring  many  sons  unto  glory  he  made 
a  perfect  Savior  by  the  discipline  of  human  sufler- 
ing  (Heb.  2:10).  For  Scriptures  favoring  this  view 
6ee  the  following:  Rom.  8:20;  Eph.  4:22-24;  Col. 
,3:10,  11;  1  John  3:1,  2.  Let  us  quote  the  last:  "Be- 
hold what  manner  of  love  the  Father  hath  bestowed 
upon  us  that  we  should  be  called  the  children  of  God; 
and  such  we  are.  Beloved,  now  are  we  children  of 
God,  and  it  is  not  yet  made  manifest  what  we  shall 
be.  We  know  that  if  he  shall  be  manifested,  we  shall 
be  like  him." 

What  heights  of  love  we  have  scaled,  and  yet  how 
far  short  of  the  highest  we  fall !  ^lay  this  glorious 
doctrine  encourage  within  us  no  presumptuous  confi- 
dence, but  gratitude,  hope,  penitence,  and  answering 
love! 


CHAPTER   XVII. 

THE   FEELING   OF    MAN   AFTER   GOD. 

We  have  seen  how  the  love  of  God  reaches  out  to- 
ward man;  now  we  are  to  inquire  whether  there  is 
anything  in  man  which  answers  back  to  this  move- 
ment of  God  in  his  direction.  Does 
Man's  Inch-  man  want  God?  Does  he  look  for 
nation  God-  j^^j^  j^^^  ^^y  to  find  liim?  If  he 
gets  a  glimpse  of  God,  does  he  wish 
for  more  light?  If  he  draws  near  to  God,  does  he 
long  to  be  nearer  still?  If  he  feels  his  sin  to  be  an 
obstacle,  does  he  grieve  over  it  and  wish  it  removed? 
If  these  questions  cannot  be  answered  with  a  universal 
affirmative,  neither  can  they  be  denied  with  a  universal 
negative.  In  .seeking  tlie  right  answer  we  must  not 
overlook  the  appalling  fact  of  man's  sin,  as  that  has 
already  been  outlined  in  former  chapters  nor  must  we 
fail  to  take  account  of  that  sad  contradiction  in  hu- 
man nature  by  which  it  is  partly  drawn  to  God  and 
partly  driven  from  him.  (See  McCosh's  Divine  Gov- 
ernment, p.  44  ff).  Alas!  man  often  turns  away,  in 
fear  or  rebellion,  or  both,  from  the  very  thought  of 
God.  Another  tiling;  whatever  feeling  after  God  we 
may  find  in  human  nature,  it  is  evident  that  the  depth 
and  intensity  of  this  feeling  will  difier  in  different 
ages,  peoples,  individuals,  and  even  in  the  same  person 
at  difi'erent  times!  Now,  bearing  in  mind  all  these 
v^arious  qualifications  we  may  in  a  general  way  affirm 
128 


Feeling  of  Man  after  God.  129 

that  there  is  in  man  an  inclination  of  heart  and  mind 
toward  God,  and  that  this  inclination  sometimes  be- 
comes one  of  the  deepest  yearnings  of  the  soul.  In 
support  of  this  view  we  shall  look  first  of  all  to  the 
Word  of  God,  and  then  gather  what  corroboration 
we  may  from  the   field  of  human  experience. 

I.    Teaching    of    Scripture. 

It  is  to  be  expected  that  in  the  Bible  (so  complete 
are  all  its  revelations  of  human  nature)  we  should 
find  traces  of  man's  outreach  and  aspiration  toward 
God.     And  so  we  do. 

1.     In     the     way     of     experience. 
Scripture  The    descriptions    and    narratiA^es    of 

Testimony.         j,Q^y  jjjgjj  ^nd  women  felt  and  acted 

„   P        ,      '        toward  God  show  forth  this   human 

Personal 

Instances.  trait,      (a)      There    are    many     per- 

sonal instances.  Before  the  Flood 
good  "Enoch  walked  with  God,"  leaving  this  record  for 
his  lasting  epitaph.  The  patriarchs  communed  with 
God — faithful  Abraham,  "God's  friend,"  and  meditative 
Isaac,  and  even  weak  and  sinful  Jacob.  Women,  like 
Ruth,  and  prayerful  Hannah,  and  possibly  the  in- 
quisitive Queen  of  Sheba,  were  seekers  for  the  true 
God.  Even  the  mysterious  Balaam  in  his  better  mood 
shows  evidence  of  yearning  for  God.  Many  others  along 
the  course  of  Israel's  history  exhibit  in  one  way  or 
another  this  feeling  of  man  after  God.  In  the  New 
Testament  also  we  have  the  cases  of  Nicodemus,  the 
woman  of  Samaria,  the  Greeks  who  desired  to  see  Jesus, 
Cornelius,  and  others. 

(b)  We  have  also  numerous  expressions  of  the 
yearning  of  the  heart  for  God.     This  is  of  course  more 


I'M)  The  Doctrines  of  Our  Faith. 

definite  and  intense  in  proportion  to  the  faith  and 
Expressions  knowledge  of  the  speaiier  or  writer, 
of  Desire  '"    the    Psalms    more    especially    do 

Towards  we  find  these  utterances  of  deep  de- 

God,  sire    toward    God.      Some    are    most 

liappily  familiar,  voicing  the  needs  and  feelings  of  all 
time:  "One  thing  have  I  desired  of  the  Lord,  that 
will  I  seek  after:  that  I  may  dwell  in  the  house  of  the 
Lord  all  the  days  of  my  life,  to  behold  the  beauty  of 
the  Lord,  and  to  inquire  in  his  temple;"  "As  the  heart 
panteth  after  the  water-brooks,  so  panteth  my  soul 
after  thee,  O  God;  my  soul  thirsteth  for  God,  for  the 
living  God."  (Psl.  27:4;  42:1,  2.  See  also  Psl.  61:1, 
2:  63:  1;  84:  1,  ff.)  Such  longings  as  these,  while  espe- 
cially true  of  the  real  children  of  God,  must  have  their 
sources  deep  down   in  the  A'ery  nature  of   man. 

2.  In  the  way  of  doctrine.  In  other  ways 
also  the  Scriptures  teach  the  reality  of  man's  outlook 
and  approach  to  God.  Our  Lord  recognizes  this  feeling 
when  he  .says  (Matt.  5:6)  :  "Blessed 
are  they  which  do  hunger  and  thirst 
after  righteousness;  for  they  shall  be  filled;"  for  he 
does  not  mean  a  righteousness  apart  from  God.  In  his 
tactful  conversation  with  the  woman  at  the  well  (John 
4 )  he  awakens  this  feeling  and  satisfies  it.  He  ap- 
peals to  it  in  his  sweet  invitations  to  the  weary  and 
the   thirsty,   recorded   in   Matt.    11:28;    John    7:37. 

The    invitations    to    man    in    both    the    Old    and    New 

Testaments   presuppose   something   in    him   which    looks 

to   God   for   help   and   satisfaction.      How   tenderly   God 

through    Isaiah    calls:      "Ho!    every 

Isaiah  and         o^e   that  thirsteth,   come  ye   to  the 

waters!"  and,  "Look  unto  me  and  be 

}'e  saved,  all  the  ends  of  the  earth."      (Isa.  55:1;   45: 

22.)      So  those  of  our  Lord,  already  mentioned,  and  the 


Feelintj  of  Man  after  God.  131 

loving  call  on  the  last  page  of  God's  book;  "Let  him 
that  is  athirst  come;  and  whosoever  will,  let  him  take 
the  water  of  life  freely."      (Rev.  22:17). 

But   perhaps    the    most    direct   doctrinal    presentation 
of  the   fact  we  are   considering  is  found  in  Paul's   re- 
markable address  at  Athens  (Acts  17:22-31).    The  lan- 
guage of  verses  27   and  28  is  espe- 
Paul's  cially    to    be    noted:       "That    they 

Athens^  ^^  should  seek  the  Lord,  if  haply  they 
might  feel  after  him  and  find  him, 
though  he  be  not  far  from  every  one  of  us;  for  in  him 
we  live  and  move,  and  have  our  being,  as  certain  also 
of  your  own  poets  have  said.  For  we  are  also  his  off- 
spring." This  implies  and  skilfully  touches,  even  in 
that  light  and  curious  audience,  a  recognized  human 
trait. 

Ah!  truthfully  has  the  great  Augustine  said:  "Thou 
hast  made  us  for  thyself,  and  our  heart  is  restless 
till  it  rest  in  thee."  And  with  a  greater  than  Augustine 
may  we  learn  to  say:  "When  thou  saidst,  Seek  ye  my 
face,  my  heart  said  unto  thee.  Thy  face,  Lord,  will  I 
seek." 

II.     Human  Corroboration. 

Outside   of   the    Bible    also   we   have   evidence   of   the 
fact   that  the   human   soul   instinctively   and  yearningly 
turns   toward   God.      As   already   remarked,   this   feeling 
may   not   be   universal,   and   is   cer- 
Human  Cor-     tainly  not  imiversally  manifest  and 
roboration.         strong,    but   that    it   is   both   widely 
prevalent    and    powerfully    real    no    thoughtful    student 
of  mankind  can  doubt.     Man  is  a  being  of  wants.     He 
has  bodily  appetites,  intellectual  cravings,  moral  aspira- 
tions, religious  yearnings.     Are  these  last  any  less  real, 
less    worthy    of    consideration,    than    the    other    three? 


132  The  Doctrines  of  Our  Faith. 

Scientists  who  ignore  or  undervalue  them  are  sin- 
gularly unscientific,  to  say  the  least  of  it.  Let  us 
notice  briefly  some  of  the  ways  in  which  this  feeling 
after    God    shows    itself    among   men. 

1.  History.  Looking  back  over  the  past  we  see 
in  much  of  the  literature  and  art  of  bygone  times 
the   traces   of   man's    heart-hunger    for   God.     Also,    in 

the    lives    and    teachings    of    repre- 
^*  sentative   men   of   the   ages   we   dis- 

cover the  same  marks.  It  is  true  that  these  indica- 
tions are  clearer  and  more  intelligent  among  Christians, 
but  they  are  not  wholly  wanting  among  pagans.  Such 
men  as  Socrates,  Cicero,  Epictetus,  and  the  sad  Roman 
emperor  Marcus  Aurelius,  give  expression  to  senti- 
ments which  others  must  have  shared. 

2.  Observed  Facts.  But  we  need  not  confine  our 
view  to  the  past  to  find  what  we  seek,  we  have  only  to 
look  about  us.    We  have  no  desire  to  overlook  the  awful 

fact  that  we  see  much  of  godless- 
ness,  forgetfulness  of  God,  and  even 
atheism  in  our  times.  But  this  is  not  all  we  see.  Of 
many  of  our  fellow-men  it  is  as  true  as  it  ever  has  been 
of  mankind,  that  one  of  their  most  persistent  longings 
is  for  God.  The  discontent  and  despair  among  us  some- 
times cry  aloud  for  God.  The  disappointment  with  hu- 
man science  as  a  solution  of  life  and  destiny  is  reflected 
in  much  of  the  literature  and  talk  of  our  times.  There 
are  tokens  of  reaction  against  the  materialism  that  has 
marred  so  much  of  the  thought  of  our  age.  Man's  spir- 
itual instincts  cry  aloud  for  the  living  God.  Tennyson 
half-despairingly  sings  of  "stretching  lame  hands  of 
faith",  and  of  "crying  for  the  light",  like  an  infant 
awakening  in  darkness;  but  Browning  strikes  a  saner, 
hopefuller  note  when  he  says: 


Feeling  of  Man  after  God.  133 

"Sorrow  is  hard  to  bear,  and  doubt  is  slow  to  clear; 

Each  sufl'erer  has  his  say,  his  scheme  of  the  weal  and 

woe ; 

But  God  has  a  few  of  us  whom  he  whispers  in  the 

ear; 

The   rest   may   reason   and   welcome,   'tis   we   musicians 

know." 
Aid  not  only  the  poets,  but  other  writers,  novelists,  es- 
sayists, philosophers,  show  forth  in  one  way  or  another 
the  craving  of  the  soul  for  its  God. 

3.     Consciousness.     May     I     venture     to     appeal     to 
this?     How  is  it  with  the  reader  of  this  article?     If  not 
a     Christian,    is    there    within    you 
Conscious-  sometimes    a    longing    deeper    than 

words  for  the  true  and  living  God? 
If  a  Christian,  is  there  not  a  yearning  for  fuller  knowl- 
edge, more  perfect  trust?  Sometimes  with  honest  if 
blundering  Philip  we  pray:  "Lord,  show  us  the  Father, 
and  it  sufficeth  us." 


CHAPTER    XVIII. 

THE    MEDIATION    OF    THE    GOD-MAN. 

We  come  now  in  our  studies  to  the  very  heart  of  the 
gospel — the  work  of  Jesus  Christ  in  bringing  God  and 
man   together.      The    Old    Testament    prepares    for    this 
The  Bible  work   and   foreshadows   it;   the   New 

Alone  Sets  Testament    declares    and    sets    forth 

Forth  the  the    fulfilment    of    it.      Nature    does 

Demand  for        „ot   reveal   this   truth,   nor  does   tlie 

and  Reality  i  •         r  >  c    i    •«. 

,    „  .     y ,       searching   of   man  s    science    find    it, 

and   Principle  '^ 

of  Mediation,  "oi"  ^^i^  P^^r  fancy  guess  it.  Only 
in  God's  own  Word  is  it  brought  to 
us.  And  in  that  Word  we  find  a  demand  for  mediation, 
because  of  man's  sinful  estrangement  from  God ;  the 
reality  of  mediation,  in  the  life  and  character  of  Jesus; 
and  the  method  or  principle  of  mediation  by  the  self- 
sacrifice  of  the  God-Man.  We  look  to  the  Bible  for  the 
truth  on  these  matters;  we  make  no  appeal  to  phi- 
losophy. Let  us  take  up  the  I)ranches  of  the  great  sub- 
ject in  the  order  mentioned. 

I.     The  Demaxd  for  Mediation. 

Is  there  any  reason  why  a  holy  God  and  sinful  men 

should  be  brought  together?     And  in  their  approach  to 

each  other  is  there  any  call  for  a  mediator,  that  is  for 

one   who   shall    come   between    those 

The  Demand       ^y],Q  ^j-e  apart  and  help  them  come 

for  Mediation.    ^^^,^^,,^^7     Could  they  not  be  recon- 

134 


Mediation  of  the  God-Man.  135 

tiled  without  this  mediation?  Our  studies  in  the  last 
three  articles  have  shown  us  why  there  is  a  demand 
for  just  this   work. 

1.  The  human  demand.  As  we  have  seen,  the 
Scrijitures  make  it  very  plain  that  man  is  a  sinner,  and 
therefore  is  not  and  cannot  be  on  just  the  right  terms 

with  the  good  God.  On  the  con- 
The  Human  trary,  he  deserves  the  wrath  and 
Demand.  punishment   of   the    Almighty.    This 

thought  runs  all  through  the  Bible;  it  is  one  of  the 
most  certain  and  fundamental  teachings  of  that  won- 
derful book;  and  it  finds  more  or  less  of  confirmation 
in  the  self-knowledge  and  conscience  of  man  himself. 
What,  then,  can  man  do  to  set  himself  right  with  God? 
Of  himself,  nothing;  and  that  is  his  need  of  mediation. 

2.  The  divine  demand.  Is  there  anything  on 
God's  part  which  calls  for  the  services  of  a  mediator 
between   him   and   sinful   man?      We   must   answer   this 

question  in  the  affirmative  or  else 
The  Divine  deny   or   explain   away   the  teaching 

Demand.  ^^    ^^^^    j^j^^j^       y^^.    ^j^^    Scriptures 

teach  that  on  the  one  hand  God's  holy  justice  demands 
the  punishment  of  sin,  and  that  on  the  other  his  holy 
love  demands  the  restoration  of  the  sinner,  and  that  a 
way  is  found  for  both  of  these  essential  parts  of  the 
divine  nature  to  be  satisfied  without  injury  to  either. 
(For  Scriptures  presenting  this  view  see  the  following: 
Exod.  34:7;  Isa.  45:21;  Ezek.  18:20;  Matt.  25:41-46; 
John  3:36;  Rom.  2:2-12;  comparing  with  them:  I 
John  4:8;  John  3:16;  Rom.  5:8;  Psn.  51:1;  Rom.  12:1; 
these  last  two  showing  how  divine  mercj^  is  basis  both 
for  prayer  to  God  and  appeal  to  man).  Justice  and 
mercy  are  equally  characteristic  of  God,  and  their 
united  demand  is  for  a  mediator. 


136  The  Doctrines  of  Our  Faith. 


II.     The  Reality  of  Meiuation  in  Christ. 

Tlie  Scriptures  show  that  our  Lord  Jesus  Christ  is 

a    true    bond    of    reconciliation    and 

The  Reality       union   between   God   and   men.     This 

of  Christ's  is    his    unique    mission,    his    distin- 

Mediation.  guishing      character,    his      glorious 

achievement. 

1.  The  fact  of  the  mediation.  This  is  brought 
out  in  many  statements  concerning  our  Lord.  The  one 
emphatic    and    comprehensive    one    is    in    1    Tim.    2:5: 

"P^or  there  is  one  God,  and  one  Me- 
The  Fact  of        diator    between    God    and    men,    the 

the  Mediation.  ,~ii.t         »    m-u  „* 

man  Christ  Jesus.       ihe  services  of 

Christ  in  this  great  office  are  exhibited  in  various  ways: 

(a).     In  his  dual  nature  as  God-]\Ian.     (See  the  chapter 

on  that  subject)  ;    (b).  In  his  revelation  of  God  to  man. 

(Matt.    11:27;   John   1:18;    14:6-9;    17:3);    (c).  In   his 

removal    of   the   obstacle   of   sin.      (John    1:29;    2    Cor. 

5:17-21;      Col.    2:13,     14;    Heb.     1:3;    and    many    like 

the.se )  ;     ( d ) .  In    his    representation    of   us    before    God. 

(John    17:9;    Heb.   4:14-16;    9:24,  and  many   others;    1 

John   2:L    2.) 

2.  The  fitness  of  the  Mediator.  This  empha- 
sizes the   reality   of   Christ's   work  on  both  the  divine 

and  human  sides  of  it.  (a).  As 
Christ's  Fit-  God,  the  Son  of  God,  Jesus  perfectly 
ness  for  the  comprehends  the  nature  and 
Divine  In-  strength  of  the  divine  claims 
sight  against   sinful   man.     As   the  Judge 

into  wliose  hands  the  cause  of  di- 
vine holiness  and  justice  is  committed  (John  5:19-32; 
9:39;  Eom.  14:10;  2  Cor.  5:10),  he  will  see  that  the 
case  is  not  compromised  (Matt.  5:17,  18;  Rom.  3:19-21", 
31;   8:3,  4),  but  that  the  utmost  penalty  is  paid,  even 


Mediation  of  the  Ood-Man.  137 

at  his  own  cost    (Matt.  26:39,  42;   Rom.  3:25;   2  Cor. 
5:31). 

(b).     As    man,    the    Son    of    Man,    Christ    perfectly 

enters  into  human  nature  and  sympathizes  with  it.     In 

John   5:27   Ave  are  told   that  God  committed   judgment 

into   his   hands   for  the   very   reason 

His  Human       that  he   was  the   Son   of  ilan ;     and 

Sympathy.         throughout  the  great  Epistle  to  the 

Hebrews  the  perfection  of  his  priesthood  is  shown  in  his 

thorough  sj'mpathy  with  man.     See  tlie  second  chapter 

of  Hebrews,  verses   10  to  18,  and  particularly  verse  17: 

"Wherefore   it  behooved   him   in  all   things   to   be   made 

like  unto  his  brethren  that  he  might  be  a  merciful  and 

faithful    high    priest    in    things    pertaining   to    God,    to 

make  propitiation  for  the  sins  of  the  people." 

III.     The  Principle  of  Christ's  Mediation. 

It   is   the   central   truth   of   Scripture,   the   distinctive 

feature  of  Christianity,  the  essence  of  a  right  Christian 

faith,  that  Jesus  Christ  is  the  Saviour  of  men  from  sin, 

and  that  thus  by  removing  the  cause 

The  Principle     ^f  separation  between  them  he  brings 

Mediation!  ^°^^  ^^^  ^^^  together.  For  Scrip- 
tures see  the  following:  Isa.  53:11; 
Matt.  1:21;  John  1:29;  Matt.  20:28;  Acts  4:12;  Rom. 
5:11;  Heb.  9:28;  1  Peter  1:19;  1  John  2:2;  Rev. 
5:0.  There  are  many  other  passages  like  these, 
but  a  careful  reading  of  these  is  more  than  sufficient  to 
establish  the  general  truth  laid  down.  But  we  ask: 
How  does  Christ  remove  sin  as  an  obstacle  between  God 
and  man  ?  By  what  method  or  principle  does  he  ac- 
complish his  saving  and  reconciling  work?  The  answer 
is :  By  the  sacrifice  of  himself,  and  especially  as  that 
sacrifice  is   completed   and   exemplified   in    his  death   on 


138  lilt:  Doctrines  of   Our   Faith. 

the  cross.  But  .still  tlio  question  presses:  How  did  the 
self-sacrificing  death  of  Christ  get  sin  out  of  the  way 
and  bring  man  back  to  God?  In  order  to  answer  this 
question  correctly,  and  thus  get  at  the  essential  prin- 
ciple of  Christ's  mediation,  we  must  first  notice  some 
erroneous  and  inadequate  views,  and  then  show  what 
the   Scriptures   really  teach. 

1.  Erroneous  vieus.  There  are  three  of  these, 
(a)     One  holds  that  Christ's  sufferings  and  death  were 

only  those  of  a  martyr  to  truth  and  duty,  and  that  we 
are    saved    by    following    his    exam- 
Three  Errone-    pjp     ^ot    necessarily    in    literal    de- 
ous  Views.         ^^.,^   jj^j^    -j^   ^jj^   gpjj..^  qJ    -^       ^jjj 

Anotlier  is  that  Christ,  the  Son  of  God,  in  becoming 
man  and  djing,  so  completely  identified  himself  with 
man  as  to  take  the  penalty  of  sin;  and  thus  he  ex- 
hibits the  fearful  natui-e  of  sin  and  leads  or  influences 
man  to  hate  it,  turn  from  it,  and  come  back  to  God. 
In  either  of  these  cases  there  is  no  real  sacrifice  for 
sin.  and  both  views  fail  to  explain  the  Scriptures,  as 
we  shall  see.  (c)  There  was  a  strange  idea  in  the 
early  ages  that,  in  dying,  Christ  paid  a  ransom  price 
for  man  to  the  devil  and  thus  delivered  him  from  his 
captor  and  tj'rant  and  restored  him  to  his  rightful 
owner,  God.  This  is  a  wrong  inference  from  H-eb.  2: 
14,  15,  and  some  other  passages,  and  is  utterly  out  of 
keeping  with  the  true  Scriptural  view. 

2.  Inadequate  views.  Of  these  there  are  two, 
both  being  partly  true,  but  neither  one  nor  both  to- 
gether  expressing   the    Avhole    truth.       (a)    One    is    that 

Christ's  death   for  sin   was  a   satis- 
Two  Inade-        faction  to  God's  moral  government, 
quate  Views.      ^^    ^^.^^^jj    ^^    against   good    govern- 
ment for  God  to  pass  over  sin  without  punishment,  but 
that   Christ's    death    sulficientiv    -liows    how    God    hates 


Mediation  of  the  God-Man.  139 

sin,  since  he  punished  his  own  Son  for  it;  and  now  he 
can  pardon  a  penitent  sinner  without  injury  to  his  gov- 
ernment, (b)  The  other  is  that  sin  is  a  debt  owed  to 
God,  and  that  by  his  ^leath  our  (Savior  paid  the  debt 
for  all  who  accept  his  services,  and  so  God  releases 
tliem  from  the  obligation.  All  that  is  true  in  these 
views  is  contained  in  the  real  doctrine  of  Scripture. 
Both  contain  elements  of  truth,  but  not  all  the  truth. 
3.  The  Script  m-al  view.  This  is  that  Christ 
voluntarily  took  the  nature  of  man  and  with  it  the 
place  of  man  as  a  sinner  before  God,  though  without 
personal     sin ;      that     so    in    man's 

The  Scrip-  stead  he  suffered  the  penalty  of  sin 
in  his  cruel  death  on  the  cross; 
that  being  God  he  could  by  becoming  man  offer  himself 
as  a  sufficient  and  suitable  substitute  for  man;  and 
being  man  his  death  Avas  a  real  human  death,  a  penalty 
for  sin;  and  further,  being  God-Man,  the  dignity  and 
value  of  his  person  makes  his  penalty  sufficient  for  all 
the  race,  though  actually  efficient  only  in  the  case  of 
those  who  by  faith  accept  him  as  their  substitute. 

Space  does  not  permit  a  study  of  the  passages  which 

unfold  this  view;  the  student  is  referred  to  some  of  the 

more  important  ones:    Isa.   53:. 5,  6;   Matt.  20:28;   John 

3:16;   Rom.  5:8;   8:3;   2  Cor.  5:21; 

Scriptural  Tit.  2:14;  Heb.  7:26,  28;   9:13,   14; 

Testament.  ^q.   ^_^2;    \  Pet.   1:18,   19;    1  John 

4:9.  Here  we  see  how  man  in  Christ  really  suffers  the 
penalty  of  his  sin,  and  God  in  Christ  is  satisfied  with  it. 
Love  satisfies  holiness.  "Mercy  and  truth  are  met  to- 
gether; righteousness  and  peace  have  kissed  each  other." 
(Psa.  85:10).  "That  he  might  himself  be  just,  and  the 
justifier  of  him  that  hath  faith  in  Jesus."  (Rom. 
3:26.) 


CHAPTER   XIX. 

god's  work  in   saving  man. 

On  the  basis  of  the  mediation  of  the  God-Man  is  Gqd 

himself  further  active  in  saving  the  souls  of  men  from 

their  sins?     And  if  God  does  work  for  and  in  the  souls 

T    /->  J   A   A-         of  individual  human  beings  for  their 

Is  God  Active  *= 

in  Seeking  salvation,    how    does    he   accomplish 

Man's  Salva-  this  work?  These  surely  are  ques- 
tion? tions  of  the  utmost  concern  to  .us, 
and  the  answers  to  them  must  be  sought  in  the  Word 
of  God,  and  there  alone.  Except  as  he  has  himself  re- 
vealed it  we  have  no  knowledge  of  the  fact  or  the 
method  of  the  divine  work  of  delivering  man  from  the 
power  and  the  results  of  his  sin.  But  in  tlie  light  of 
God's  own  truth,  as  told  us  in  the  Bible,  we  have  good 
and  certain  knowledge  on  both  these  points,  and  from 
this  knowledge  we  infer  some  other  truths,  which  must 
be  considered. 

I.      TvEALITY    OF   THE   DiVINE    WoRK. 

Nothing  is  clearer  in  the  Scriptures  than  the  gracious 

and   positive   declaration   that   God    does    actually   save 

men  from  their  sins.     This  precious  truth  runs  like  a 

golden    thread    through    the    whole 

.   .  fabric  of  the  inspired  Word.     From 

„,    ,  Genesis     to     Revelation,     from     the 

Work 

sweet,    sad    picture   of    Eden   to   the 

glorious  vision  of  the  New  Jerusalem,  we  see  tlie  strong, 

140 


(loiVs   M'uik   in   Saving.  141 

loving  hand  of  God  stretched  out  to  deliver  man  from 
sin.     If  God  does  not  save  thei'e  is  no  salvation. 

1.  Old      Testament      representations.     In      the      Old 
Testament  one  of  the   best  known  and  most  frequently 
recurring  descriptions  of  God  is  that  of  a  mighty  De- 
liverer and  Savior  of  his  people.     It 

Old  Testa-  is  true  that  tlie  deliverance  is  often 
ment  Testi-  jj.^j^^  temporal  troubles,  from 
mony.  ^ 

calamities,      dangers,     sorrows      and 

deatli ;  but  the  spiritual  deliverance  from  sin  is  fre- 
quently expressed  and  oftener  implied.  For  example, 
let  us  remember  liow  in  tlie  fifty-first  Psalm  David 
prays  to  God  to  forgive  and  cleanse  him,  as  if  such 
power  rested  with  (lod  alone :  "Wash  me  thoroughly 
from  mine  iniquity,  and  cleanse  me  from  my  sin.  *  * 
*  *  *  Purge  me  with  hyssop  and  I  shall  be  clean,  wash 
me  and  I  shall  be  whiter  than  snow.  *  «  *  *  Restore 
unto  me  the  joy  of  thy  salvation."  Again,  let  us  re- 
call liow  God  declares  by  the  prophet  (Isa.  44:22):  "I 
have  blotted  out  as  a  thick  cloud  thy  transgressions, 
and  as  a  cloud  thy  sins;  return  unto  me,  for  1  have  re- 
deemed thee."  Hear  also  the  worldwide  proclamation 
of  God  (Isa.  45:22):  "Look  unto  me  and  be  ye  saved, 
all  the  ends  of  the  earth;  for  I  am  God,  and  there  is 
none  else."  (See  further:  Gen.  49:18;  Psa.  6:4;  27:1, 
9;  G2:l,  2,  5,  6,  7;  80:3;  Isa.  12:2;  43:3;  45:15,  17, 
21,  22;  59:1;  63:1;  Jer.  3:22,  23;  17:14.  Though  in 
some  of  these  the  reference  is  rather  to  temporal  than 
spiritual  deliverance.) 

2.  New  Testament  teaching.  Many  well-kno^^^l 
passages  of  the  New  Testament  occur  to  the  mind 
as    we    think    of   the    saving   grace    and    power   of   God. 

These  clearly  teach  that  God  does 
ine  New  ^j^g  work  when  men  are  saved  from 

Testimony  their  sins,  and  that  unless  he  does 

it   it  is  not  done.      Yet,   of  course, 


142  The  Doctrines  of  Our  Faith. 

as  we  shall  more  fully  see  in  our  next  chapter  this  does 
not  leave  man  out  of  the  account,  or  treat  him  as  a 
mere  macliine  to  be  operated  b^'  a  force  outside  of  it- 
self. We  may  put  the  case  thus:  If  God  does  not  save 
there  is  no  salvation  at  all ;  if  man  is  not  active  in  his 
own  salvation,  then  there  is  none  for  him;  if  he  is  con- 
cerned in  liis  own  deliverance  he  must  be  actively  con- 
cerned, because  this  is  not  a  case  where  he  can  be  inac- 
tive and  still  be  himself.  We  are  now  concerned  with 
the  former  part  of  tliis  statement:  It  is  God  who  saves. 
Read  the  following  familiar  passages:  Matt.  1:21;  Luke 
1:47,  69;  19:10;  Acts  2:21;  4:12;  Rom.  1:16;  5:6-11; 
1  Cor.  1:21;  Eph.  2:5,  8;  1  Tim.  1:1,  15;  2  Tim. 
1:9;  Tit.  1:3;  3:5;  Heb.  2:10;  7:25;  Jude  25.  Others 
v.'ill  occur  to  the  student,  but  let  him  not  omit  to  study 
well  Phil.  2:12,  13.  "Work  out  your  own  salvation 
with  fear  and  trembling,  for  it  is  God  that  icorketh  in 
you  both  to  will  and  to  work,,  for  his  good  pleasure." 
This  does  not  mean  that  we  must  or  can  save  our- 
selves, as  of  ourselves,  but  that  on  the  basis  of  God's 
loorking  in  we  are  to  icork  out  our  salvation. 

II.     The  Method  of  the  Divixe  Working. 

We  must  now  ask:     How  does  God  work  in  accom- 
plishing the  salvation  of  men?   Our  most  general  answer 
Muist  be  that  the  Scriptures  teach  that  he  works  in  per- 
fect accordance  with  his  own  nature, 
^f^\^D^°^       and    also    with    that    of    man.     He 
Workine  '^'^^^    "'^    violence    to    either.      Oh! 

wonderful  gospel  of  grace,  how  it 
unites  seeming  opposites.  rebuking  alike  the  fatalist, 
who  leaves  man  out.  and  the  skeptic  who  leaves  God  out. 
The  gospel  takes  in  both,  that  is  God's  way.  On  the 
Divine  side,  then,  we  find  the  Bible  teaching  that  God 


God's  Work  in  Saving.  143 

acts  as  God  in  saving  men,  and  so  we  naturally  look 
for  rich  displays  of  divine  sovereignty,  power,  wisdom, 
righteousness,  love.  Now  as  love  is  the  crowning  at- 
tribute ( 1  John  4:8)  the  (Scripture  lays  special  em- 
phasis upon  it,  and  as  sovereignty  is  essential  to  God's 
perfection  (Rom.  11:33-36)  it  is  not  left  out  in  his 
work.  So  we  find  one  great  word  which  includes  both 
these  ideas:  grace.  This  is  a  favorite  word  with  Paul, 
and  means  sovereign  love  and  loving  sovereignty.  "By 
grace  ye  are  saved."  (Eph.  2:5,  but  read  the  whole 
context,  verses  4-10.)  Now  "the  grace  of  God  that 
bringeth  salvation"  (Tit.  2:11)  works  in  two  ways,  for 
which  the  Scripture  has  tw)  words:  election  and  regen- 
eration. 

1.     Election.     This      simply      means      choice.     It      is 
divine  sovereignty  in  saving.      God's   plan  of  work  for 
the  universe  takes  in  the  saving  of  men.     If  he  plan  to 
save,  he  chooses  those  who  shall  be 
^^^  ^°^'  3  saved.     He  wills  to  save  those  who 

Chooses  ^^^^  ^^  saved,      (a)    When  does  God 

make  his  choice?  After  the  man 
has  settled  it  by  choosing  God?  This  makes  man  su- 
perior. Along  with  the  man's  decision?  This  makes 
God  dependent.  No ;  God  chooses  beforehand,  "before 
the  foundation  of  tlie  world."    (Eph.   1:4.) 

(b)    Are  there  any  conditions  to  God's  choice?     Does 

he  choose  because   he  foresees  that  a  man  will   repent. 

or  on  the  condition   of  faith?     No; 

God  s   Choice     j^     choosing   to   save   men   God     is 

God,    soverei.-jn,    free,    untrammeled, 

gracious,  acting  on  his  own  initiative.     For  proof  of  the 

doctrine  see  the  following  Scriptures:   Matt.  24:22;   25: 

34;   Luke   18:7;   John  6:37,  44;    17:2,   6;   Acts   13:48; 

Rom.    8:27-30;     0:11-16;     Eph.     1:5-8;     Col.    3:12;     2 

Thess.  2:13-    i   ^f^tev   1:12. 


144  The  Doctrines  of  Our  Faith. 

2.  Regeneration.  In  carrying  out  his  gracious 
purpose  how  does  God  act  on  the  souls  that  he 
has  chosen  to  save?  Tlie  Bible  teaches  that  it  is  by 
The  New  making  a  complete  change  in  them, 

Birth.  by   making   them   over   again.     This 

is  expressed  principally  by  tlie  word  regeneration, 
which  means  being  born  again.  Of  course  this  and 
other  terms  employed  are  figurative  language  used  to 
state  in  the  most  emphatic  way  the  thoroughness  of  the 
change  which  God  works  in  the  soul.  This  work  is 
usually  ascribed  to  the  Holy  Spirit,  who  comes  into  the 
soul  and  changes  its  very  life  and  being  so  that  what 
it  once  loved  it  now  hates,  and  what  it  once  hated  it 
now  loves.  This  does  not  mean  that  the  soul  is  made 
perfect  in  holiness  at  once,  but  as  some  one  quaintly  ex- 
pressed it:  "The  unconverted  sinner  is  a  sinner  run- 
ning into  sin,  and  the  converted  sinner  is  a  sinner  run- 
ning away  from  sin."  The  soul  is  born  anew,  but  is  yet 
a  babe,  and  grows  ever  through  life  toward  maturity. 
The  new  life  is  not  finished,  but  it  is  begun. 

There  are  intimations  of  this  doctrine  in  the  Old 
Testament.  See  especially  Psalm  51:10;  Jer.  31:31- 
34;  Ezek.  11:19,  20.  But  in  the  New 
Scriptural  Testi-  Testament  it  is  taught  with  a  fuU- 
^'  ness     and     empliasis     which     should 

leave  no  shadow  of  doubt  in  our  minds.  Some  of  the 
more  explicit  passages  are  the  following:  John  1:13; 
3:3,  5;  5:21;  Eph.  2:1-5;  4:23,  24;  Col.  3:10;  James 
1:18;    1  Peter  1:3,  23;   1  John  3:1,  9- 

III.       IXFEKENCES    FrOM   THE   DOCTKIXK 

If  the  salvation  of  man  is  really  God's  work  and  's 
wrought    out    by    the    divine    ciioi^e 

from   the  '"'"'^  *'^*^  '^'''^''*^  agency  of  the   Spirit 

Doctrine.  then    some    inferences    follow    wh?ch 

we  mu^t  candidly  meet. 


God's   Work   in  iSaving.  145 

1.     Difficulties.     It    is    never    fair    to    evade    or    mis- 
represent these;  and  it  must  be  confessed  that  we  meet 
with  two  very  rare  problems  in  accepting  the  doctrines 
unfolded     in    the    preceding    discus- 
Difficulties;         sion.      (a)    There  is  the  old  trouble 

uman  about    human    freedom.      What    has 

Freedom. 

man  to  do  if  God  does  it  all?     We 

shall  see  in  the  next  chapter  that  man  must  and  can  do' 
his  part,  and  the  Scriptures  and  his  own  consciousness 
alike  insist  that  he  too  must  choose  and  act  in  his  own 
behalf.  Both  sides  are  true.  God  is  too  great  to  con- 
tradict man,  as  though  tliey  were  equals,  he  simply 
includes  man's  choice  in  his  choosing,  man's  work  in 
his  working.  Whatever  contradiction  there  is  is  not 
between  equal  forces,  but  between  the  great  and  the 
little.  Man  can  be  very  comfortably  free  loithin  the 
overwhelming  purpose  and  operation  of  God. 

(b)    There  is   the  greater  difficulty  of   seeing  how  to 
harmonize   these   doctrines  with   the  justice   and  mercy 
of  God.    If.  he  chooses  some,  regenerates  them,  and  actu- 
ally saves  them,  what  shall  we  say 
Harmonizing      as    to    those    who    are    left    out    of 
Apparently         these  operations?     We  can  only  an- 
Pj     ,   ■  ^     swer,  with  all  reverence,  that  this  is 

God's  aflair,  and  he  will  see  to  It. 
We  are  not  his  guardians.  He  is  sovereign  and  does 
what  he  will  with  his  own;  he  is  just  and  will  always 
do  right;  he  is  holy  and  cannot  do  wrong;  he  is  love 
and  will  not  be  cruel.  For  our  part  we  can  wait.  God 
will  take  care  of  himself,  and  of  us.  (See  Rom.  9: 
19-21.) 

2.     Consolation.     In     the     reality     and     the     method 
of   Ciod's   salvation   of   men   thei'e   lie   precious   consola- 
tions.     If   God   saves,   he  sores    (John    10:27-29;    Rom. 
8:31-39;    Phil.    1:0:    2:12,    13;    Heb. 
Consolation.        0:17-20;    1   Peter    1:3.  5).      Put  for 


14G  The  Doctrines  of  Our  Faith. 

God's  work  there  would  be  no  salvation  for  any;  but 
for  the  way  he  works  there  could  be  no  assurance  of 
salvation  even  for  a  penitent  sinner.  But  as  it  is,  "the 
foundation  of  God  standeth  sure,  having  this  seal:  The 
Lord  knoweth  them  that  are  his."     (2  Tim.  2:19.) 


CHAPTER  XX. 

man's  part  in   being   SA\'ED. 

As  was  intimated  in  our  last  chapter,  man  also  has 
a  most   important  part  to  perform  in  the  work  of   his 
Man's  Co-  salvation.       He     cannot     be    save<l 

operation  apart  from  his  own  activity.     Now, 

•with  God.  j^<5   \\.g    have   proved   from    Scripture 

that  Cod's  work  is  indispensable,  we  may  leave  that 
out  of  view  for  the  present,  and  for  the  sake  of  clear- 
ness  confine  our  thought  exclusively  to  man's  own  ac- 
tivity in  the  matter  of  salvation. 

I.     The  Necessity  of  Man's  Part. 

■  It  does  not   put  the  matter  too  strongly  to  say  that 
man's    part    is    necessary.      If    man    is    saved    he    must 
have   a   liand   in   the   work.      This   necessity   lies   in   the 
very    nature    of    man    as    a    moral 
Man's  Part         agent,    and    is    clearly   assumed   and 
Necessary.  acted  on  in  the   Scriptures. 

Since  he  ,      ^t  ^  a  „  „ 

is  a  Moral  ^'^''^  nature  of  man  as  a 

Agent.  moral   agent  requires   his   co-opera- 

tion. In  saving  man,  God  works 
with  material  that  he  himself  has  made  and  made  to  be 
such  as  it  is.  An  artist  called  upon  to  make  a  statue 
may  make  it  of  either  bronze  or  marble.  He  may  have 
the  same  form  and  features  to  represent,  but  sui-ely  he 
will  work  difTerently  according  as  his  material  differs, 
^larble  is  not  bronze — the  one  requires  a  chisel,  the 
147 


148  The   Ductrincs   oj   Our   Faith. 

otlier  a  casting  mold.  When  God  works  on  man  he  does 
not  work  in  either  marble  or  bronze,  but  he  works  on 
man,  that  is,  he  works  on  a  being  made  in  his  own 
likeness,  a  being  endowed  with  moral  freedom,  with 
conscience,  with  intellect,  feeling  and  will.  In  tlie  very 
nature  of  the  case,  therefore,  even  the  di\ine  work  in 
and  with  man  assumes  the  reality  of  man's  intellect, 
feeling  and  will.  God's  work  is  great  enough  to  take  in 
these  things,  as  we  have  seen  before,  without  doing  any 
violence  to  them  whatever. 

2.     Man's  co-operation  is  assumed  and  acted  on  in  the 

Scriptures.     What  we  should  thus  infer  from  the  moral 

constitution  of  man  is  clearly  shown  in  the  Scriptures. 

Man    must    be    active    in    his    own 

The  Scrip-  salvation.     Everywhere,   both  in  the 

tural   As-  Qld    and    New    Testament,    this    is 

In°GeneraI.        P^^^""      ^^^     ^"   ^'^^  ^^^^  ^^  Scrip- 
ture   it    lies    clear    to    the    view    of 

even  the  superficial  student.  The  general  tone  of 
Scriptural  thought  implies  man's  consciousness  of  free- 
dom, of  intellect,  of  emotion,  of  purpose,  of  ability  to 
move  himself. 

(b)    More  particularly  does  this  come  to  view  in  the 
appeals   addressed    to   man    in   regard   to   his   salvation. 
In  those  addressed  to  rebellious   Israel  by  the  prophets 
we  find  men  appealed  to  as  capable 
In  Specific  Qf  acting  in  their  own  behalf.   (Prov. 

Appeals.  1:2311;    Isa.    1:18;    31:6:    55:1-3,   6, 

7;  Ezek.  33:11,  and  many  others).  Again,  we  find  in  the 
New  Testament  most  tender  appeals  to  men  to  turn 
from  their  sins  and  live.  Beautiful  are  tlie  invitations 
of  our  Lord.  In  Matt.  11:J8;  John  7:47.  we  find  earn- 
est invitations  which  recognize  the  freeness  of  man's 
own  clioice;  and  tliere  are  other  well-known  passages 
whiili    luiiy   occui-   to   the    reader.      In    other    portions   of 


Man's  Part   in  Being  Saved.  149 

the  New  Testament  also  we  find  the  same  kind  of  ap- 
peal. In  Eph.  5:14:  "Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  shine  upon  thee"; 
and  then  on  tlie  last  page  of  the  inspired  book  we  have 
the  invitation  of  the  "Spirit  and  the  bride"  and  the 
free  offer  to  every  one  that  is  athirst.  (Rev.  22:17.) 
It  is  not  necessary  to  quote  or  refer  to  all  the  passages, 
because  this  is  so  very  clear  in  the  Scriptures. 

II.     The  Method  of  Man's  Work  in  His  Salvation. 

Taking   as    proved    that    man    must   be   active   in    the 

matter  of   his   own  salvation,   it   is   natural   and   proper 

that  we  should  raise  and  try  to  an- 

The  Method       swer    the    question:     How    does    he 

of  Man's  act?     What  is  it  that  he  must  do 

Work  in  His      ^^    j^^     saved?       There     are     three 

Salvation. 

things    taught    in    the    Scripture   as 

to  what  is  necessary  on  man's  part.  Sometimes  one  is 
put  for  all,  or  one  for  another,  or  two  for  all,  and  the 
acts  are  so  closely  related  that  they  naturally  pass  into 
one  another,  but  still  we  may  think  of  them  separately, 
as  the  Scriptures  often  so  represent  tliem.  These  three 
acts  are  named  repentance,  faith  and  perseverance.  Let 
us  notice  them  in  this  order. 

1.     In    order   to    be   saved   the   first   step    ichich   man 

must  take  is  that  which  the  Scriptures  call  repentance. 

This  doctrine  is  so  well  understood  that  it  is   scarcely 

necessary  to  prove  it  at  length.  We 

Repentance.         ^^^^^   ^^^j^,   remember   that   this    was 

the  burden  of  the  prophet's  message  to  Israel.  This 
was  the  opening  word  of  the  Forerunner:  "Repent,  for 
the  Kingdom  of  Heaven  is  at  hand"  (Matt.  3:1,  2)  ; 
and  our  Lord  took  up  the  same  message  (Matt.  4:17). 
Peter  re-echoed  the  same  call  in  his  great  pentecostal 
sermon  (Acts  2:38),  and  likewise  Paul  in  his  preach- 
ing, as  we  see  from   Acts   17:30. 


loO  The  Doctrives  of  Our  Fttith. 

It  is  not  diincult  to  explain  the  action  herein  enjoined 
upon  man  as  necessary  to  his  salvation.  In  the  Scrip- 
tural   representation    of    it,    repentance    involves    two 

things:  the  realization  of  sin  and 
Its  Necessity;  fiip  voluntary  turning  from  sin.  The 
^  *  first  without  the  second  is  incom- 
plete, and  the  second  without  the  first  is  impossible. 
A  man  repents  when  he  realizes  that  he  is  a  sinner,  and 
when  with  all  earnestness  he  turns  away  from  his  sins, 
(a)  Realization  of  sin  consists  in  knowing  and  feeling 
that  one  is  a  sinner  in  the  sight  of  God.  It  is  not 
enough  to  know  it,  that  is,  to  admit  it  as  a  fact.  If  we 
really  have  any  suitable  conception  of  what  sin  is  we 
must  naturally  feel  an  abhorrence  and  sorrow  for  it. 

(b)  But  this  sorrow  is  not  all  of  repentance,  as  is 
too  often  thought.  Paul  tells  us  that  "godly  sorrow 
worketh  repentance  imto  salvation,  a  repentance  which 

bringeth   no  regret"    (2  Cor.   7:10). 
Turning  ji^yiA  this  knowledge  of  and  sorrow 

for  sin  must  find  their  natural  out- 
come in  the  determination  to  quit  it;  this  is  the  main 
thing  in  repentance.  It  is  the  will  to  cease  from  sin, 
not  as  a  distant  and  future  act:  but  the  purpose  here 
and  now  to  turn ;  and  so  this  brings  us  to  the  second 
element  of  man's  work. 

2.  Faith.  Vainly  does  man  strive  to  abandon 
his  sinfulness.  However  strong  the  will,  the  power  is 
incomplete,   if  not  whollj'  wanting,   and  where  shall   ho 

turn  to  find  help?    We  are  told  that 

"God  hath  laid  help  upon  one  that 
is  mighty,"  and  so  the  turning  of  the  heart  from  sin 
finds  its  completion  in  the  turning  of  the  heart  to  God 
through  Christ.  This  is  faith.  Faith  is  a  great  word 
in  Scripture.  It  takes  up  the  work  just  where  repent- 
ance  brings  it.      Out  of  the   realization   and   hatred   of 


Elan's  Part   in  Beinr/  ISaved.  151 

sin,  faith  is  taking  hold  of  Christ  as  the  sinner's  friend 
and  Savior.  In  no  one  passage  of  Scripture  is  this 
thought  more  beautifully  expressed  than  in  1  Tim.  1 : 
15 :  "Faithful  is  the  saying  and  worthy  of  every  ac- 
ceptance, that  Christ  Jesus  came  into  the  world  to  save 
sinners."  Notice,  not  "all  acceptation",  as  our  common 
version  has  it,  but  "all"  or  "every  acceptance",  that  is, 
of  every  kind  of  acceptance  that  our  yearning  hearts 
and  minds  can  give  it.  No  Bible  reader  needs  to  be 
told  how  often  faith  in  Christ  is  laid  down  as  the  con- 
dition of  salvation.  We  remember  the  trembling  jailer 
at  Philippi  (Acts  10:31),  and  the  answer  which  Paul 
promptly  gave:  "Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved."  We  remember  the  great  saying 
of  our  Savior  in  John  3:16,  18:  "Whosoever  believeth." 
The  true  nature  of  faith  as  set  forth  in  the  Scriptures 
ia  often  confused  by  unnecessary  attempts  to  explain  it. 
We  do  not  need  any  other  words  to  describe  the  well- 
known  experience  of  believing — the  well-understood  act 
fif  faith.  We  cannot  find  any  simpler  words  than  these 
to  describe  that  of  which  we  are  conscious  when  these 
words  are  uttered  in  our  hearing.  Therefore,  all  we 
have  to  do  is  to  describe  in  other  words  what  faith  is 
and  does. 

(a)  It   is    intellectual   acceptance    of   the    truth    that 

Jesus  is  the  Savior.     Tliis  is  funda- 

Intellectual        mental,  necessary;  but  yet  it  is  in- 

^^^^^^*  complete,   it  is  not  all  of   faith.    It 

is   possible,   indeed,   for  some   to  stop   at  this   half-way 

house  and  rest  as  if  it  were  the  journey's   end.     But, 

no;   in  order  to  exercise  real  faith  we  must  go  farther. 

(b)  It  is  voluntary  confiding  or  trusting  in  Christ 
aa  the  Savior.  It  is  thus  more  than  to  accept  the  truth 
about    him.      It    is    to    accept    him    as    the    soul's    de- 


152  The  Doctrines  of  Our  Faith. 

liverer     and     Lord.       We     believe     a     truth,     and     we 

confide    in    a    person,    and    this    is 

Personal  faith    in    Christ — the    essential    and 

p,    .  .  indispensable     condition     of     human 

salvation.     Jesus   pleads    (John    14: 

1)  :    "Believe   in    God,    believe    also    in    me,"    and    adds 

(verse   6)  :    "No   man   conieth   unto   the   Father   but   by 

me";    and    Peter    proclaims     (Acts    4:12):    "Neither    is 

there  salvation   in   any  other";   while  the  great  burden 

of  Paul's  teaching  in  Romans  and  other  of  his  writings 

is    that   we    are    justified    by    faith    in    the    Lord   Jesus 

Christ,  and  thus  only.     We  come  then  to  consider  the 

remaining  action   on   man's   part. 

3.  Perseverance.  Men  sometimes  make  the  mis- 
take of  stopping  with  repentance  and  faith,  as  if 
that  completed  all  that  man  had  to  do  in  order  to  be 
saved ;  and  in  a  sense  this  is  true, 
provided  that  faith  and  repentance 
be  continued,  but  the  Scriptures  show  that  there  must 
be  this  continuance,  and  this  is  what  we  call  persever- 
ance. Our  Lord  tells  us :  "He  that  endureth  to  the  end, 
the  same  shall  be  saved."  (Matt.  10:22).  In  relation 
to  God's  preservation  of  his  people  this  doctrine  has 
precisely  the  same  difficulty  as  those  of  voluntary  faith 
and  repentance  toward  the  doctrines  of  election  and  re- 
generation. Holding  out  unto  the  end  is  simply  the 
human  side  of  God's  keeping  us,  and  thus  Peter  tells 
us  (1  Pet.  1:5)  that  "we  are  kept  by  the  power  of  God 
through  faith  unto  salvation."  On  the  human  side 
perseverance  is  simply  continued  repentance  and  faith, 
that  is,  the  continual  recognition  of  our  sinful  ,veak- 
ness,  and  the  continual  holding  to  Jesus  Christ,  our 
Lord  and  Savior. 

Such  are  the  human  conditions  which  lie  between  Uf 


Man's  Part  in  Being  Saved.  153 

and  our  salvation.  All  the  work  is  God's  and  his  be 
all  the  praise;  but  all  the  responsibility  is  ours,  and 
may  we  make  daily,  constant  and  willing  effort  to  turn 
from  sin  and  hold  fast  by  a  clinging  faith  to  the  Lord 
and  only  Savior! 


CHAPTER   XXI. 

THE    NEW    RELATION    BET\VEEN    GOD    AND    MAN. 

In  one  of  our  former  chapters  we  took  notice  of  the 

great   barrier   wliich   sin   has   erected   between   God   and 

man.      In   others   we   noted   how   God's   love   and    man's 

yearning  reach  over  tiiis  hindrance. 

Broken  in  others  still  we  saw  how  gracious 

Barriers  and        provisions   of   God   have   been    made 

New  Blessings.    ,    ,     ,  .    ,       .        ,      , .  , 

that  this  barrier  should  be  removed 

and  that  man  through  God's  grace  and  his  own  free  act 
should  come  to  God  in  Christ  Jesus,  the  God-man.  We 
liave  now  the  delightful  task  of  considering  together  the 
new  relation  between  God  and  man  growing  out  of 
man's  acceptance  by  faith  of  God's  salvation  in  Christ. 
When  sinful  man  takes  hold  of  the  sinner's  Savior  his 
relations  to  offended  holiness  are  readjusted,  and  a  new 
life  is  his.  Years  ago  I  used  to  hear  an  honored  minis- 
ter say:  "Where  a  willing  Savior  and  a  willing  sinner 
meet  there  is  salvation."  The  Scriptures  represent  the 
relation  of  this  new  life  of  the  believer  in  four  different 
ways — justification,  adoption,  sanctification,  and  the 
Christian   life. 

One   term   does   not   express   the   completeness   of   the 
new   relation   of   the   soul   to   God;    for   this   relation   is 


154 


'1  he    A"e«;   Relation.  155 

large  and  manifold,  like  the  relation  of  the  bodily  life 

of  man  to  the  external  world — it  is 

Completeness     a    relation    of    complete    dependence 

Requires  the      and    has    many    points    of    contact. 

Use  of  Sev-      rp,      .  ..   ■,  u     •      i 

eral  Terms.  organs,  brain,  lungs, 

heart    and    stomach,    have    different 

and  yet  necessary  functions.     No  one  of  these  can  exist 

without    the    other    three,    nor    any    three    without   the 

other   one;    yet,   we   never   think   of   confusing   them   in 

thought  as  if  one  were  the  other.     So  in  the  matter  of 

the  spiritual   life  the   soul's  connection  with   God   is   at 

several    different    points    and    is    expressed    in    various 

terms. 

I.     Justification. 

This   is   the  judicial   act   of   God   whereby   the   sinner 
wlio  repents   of  his   sins   and  believes   in  Clirist  is  de- 
clared free  from  the  penalty  of  that  divine  law  which 
he  has  broken.     It  is  God's  verdict 
^  *  of   acquittal   in   the   case   of   a  peni- 

tent believer.  The  nature  of  this  great  act  is  clearly 
set  forth  in  the  striking  language  of  Paul  (Rom.  8:33, 
34)  :  "Who  shall  lay  anything  to  the  charge  of  God's 
elect?  It  is  God  that  justifieth;  who  is  he  that  shall 
condemn?  It  is  Christ  Jesus  that  died,  yea,  rather, 
that  was  raised  from  the  dead,  who  is  at  the  right 
hand  of  God,  who  also  maketh  intercession  for  us." 
It  is  important  to  observe  that  justification,  in  the 
sense  here  employed,  is  always  exclusively  the  act  of 
Grod  and  never  in  any  way  the  act  of  man.  When  a 
man  is  said  to  justify  himself,  it  simply  mean.s  that 
he  puts  up  an  excuse  for  himself.  The  justification  we 
are  speaking  of  is  solely  the  act  of  God  (Cf.  Rom.  3:30; 
Gal.  3:8;  Rom.  8:33).  Now,  furthermore,  justification 
on  God's  part  is  not  an  act  of  power  or  of  love,  but  of 


156  The  Doctrines  of  Our  Faith. 

justice.  Regeneration  is  an  act  of  power,  and  forgive- 
ness is  an  act  of  love.  We  may  perhaps  get  a  clearer 
view  by  saying  that  it  is  tlie  opix)site  of  condemnation 
(Cf.  Matt.  12:37;  Rom.  5:18;  8:33).  Yet  it  is  not  a 
declaration  that  one  is  at  the  same  time  a  sinner  and 
not  a  sinner,  but  that  the  penitent  sinner  believing  in 
Christ  is  no  longer  a  condemned  sinner.  He  is  treated 
as  innocent  for  Christ's  sake  (Cf.  Acts  13:38,  39;  Rom. 
3:24-26).  We  thus  see  that  justification  is  not  the 
act  of  making  righteous,  but  simply  the  judicial  act  of 
God  declaring  the  sinner  released  from  penalty  for 
Christ's  sake   (Cf.  Rom.  4:5;   Cor.  5:21;   Phil.  3:9). 


II.    Adoption. 

The  new  relation  between  God  and  the  believer  is 
further  described  in  the  Scriptures  by  the  word  adoption, 
or  as  the  Greek  word  literally  means,  son-making,  that 
is,  putting  the  believer  in  the  place 
ons  ip.  q£    ^    gjjj^       Now,   while   justification 

is  exclusively  a  divine  act,  and  is  in  no  sense  a  human 
act,  we  begin  in  adoption  to  see  the  beginnings  of 
a  human  experience.  The  believer  is  not  conscious  of 
the  justification,  but  he  is  made  conscious  of  his 
adoption.  He  begins  to  participate  in  the  divine 
nature  and  to  enjoy  the  privilege  of  sonship.  The 
action  of  God  in  making  him  a  son  is  not  simply  the 
determining  his  status  before  the  law,  but  the  bringing 
him  into  a  tender  relation  in  giace. 

1.  The  true  doctrine  of  the  Divine  Fatherhood. 
Here  we  have  the  proper  Scriptural  view  of  God  as  a 


The   New   Relation,  157 

Father  to  mankind.     In  one  of  our  former  chapters  it 
was    mentioned    that    in    a    general 
The  True  sense  as  Creator  God  may  be  eoh- 

y.-   ■  ceived  of  vaguely  as   the   Father  of 

Fatherhood.  ^^^  men,  but  in  the  adoption  of  the 
belie\er  that  vague  conception  be- 
comes a  positive  and  precious  truth.  Of  course  the  lan- 
guage is  figurative,  but  it  expresses  a  real  relation  of 
ihe  converted  soul  to  God.  Only  the  believer  has  a 
right  to  claim  this  sonship.  This  our  Lord  himself 
makes  very  plain  in  John  1 :  12,  where  it  is  said  con- 
cerning our  Lord  that  "aa  many  as  received  him  to 
them  gave  he  the  right  to  become  the  sons  of  God." 
The  beautiful  passage  in  Rom.  8:14-17  sets  forth  the 
matter  in  exquisite  terms:  "For  as  many  as  are  led  by 
the  Spirit  of  God,  these  are  sons  of  God  *  *  »  »  but 
ye  received  the  spirit  of  adoption,  whereby  we  cry, 
Abba,  Father  *  *  *  and  if  children,  then  heirs;  heirs 
of  God  and  joint-heirs  with  Christ."  Read  also  Gal. 
4:5   and   Eph.    1:5. 

2.     This     sonship     is     based     on     regenei'ation     and 

involves   discipline.      Peter    (1    Pet.    1:3)    tells   us   that 

fiod   has   "begotten   us   again   unto  a  living  hope",   and 

goes     on     in     glowing    language    to 

Our  Sonship      gpeak     of    our    inheritance    "incor- 

Based  on  ruptible,   undefiled,  and  that  fadeth 

Regeneration.        t"        ' 

not   away."      In   a   most   comforting 

and  helpful  passage  in  the  Epistle  to  the  Hebrews   ( 12 : 

rf-10)    the  beautiful  relation  of  God  to  believers  as  his 

children,  even  when  he  sends  chastening  afflictions  upon 

them,    is    set     forth    for    our    comfort    and    edification: 

"God"  dealeth  with  you  as  with  sons." 


158  The  Doctrines  of  Our  Faith. 


III.     Sanctification. 

By  a  sort  of  progress  of  tlie  thoucht  we  take  in  more 
and  more  of  the  human  element  in  salvation.     In  justi- 
fication  God   acts  alone.      In   adoption   God   is   still   the 
actor  and  man  the  conscious  recipi- 
Sanctification.   ent.     Now  in  sanctification,  or  mak- 
ing holy,  God  still  is  the  actor,  but 
man  co-operates  with  God.     Sanctification  is  more  than 
an   experience;   for   though   a   divine  work  it  is  still   a 
human   effort,    and,   on   the   basis   of   divine   work,   even 
a  human  achievement.     We  do  not  make  ourselves  sons, 
but  by  God's  help  we  can  and  do  make  ourselves  holy. 

1.     l^ote     the     divine     and     human     elements,     how 

they  co-operate.     Paul  says    (1  Thess.  5:3):   "And  the 

God  of  peace  himself  sanctify  you  wholly",  but  Peter 

tells   us    (2    Pet.    3:18):    "Grow   in 

The  Divine         grace  and  in  the  knowledge  of  our 

and  the  Lord     Jesus    Christ."       Our     Lord 

Human  Ele-  f  ■     t  i      tt  it     «e 

_      ,  pravs  for  us  in  John  17:17:     banc- 

ments.  ' 

tify   them   in   thy   truth;    thy   word 

is  truth";  yet  he  tells  us  in  Matt.  5:48:  "Be  ye  there- 
fore perfect,  even  as  your  Father  in  heaven  is  perfect", 
and  Peter  (1  Pet.  1:14-16)  exhorts  us  that  as  obedi- 
ent children  we  should  not  conform  ourselves  to  our 
former  lusts,  but  should  be  holy,  even  as  God  who  has 
called  us  is  holy;  and  Paul  (Phil.  2:12,  13)  puts  them 
both  together  and  tells  us  to  work  out  our  own  salva- 
tion with  fear  and  trembling;  for  it  is  God  thot  work- 
eth  in  us. 


The   Neio   Relation.  159 

2.  Justification  and  adoption  are  actions  which 
God  completes  at  the  time  tliey  are  taken,  but  sancti- 
fication  is  not  only  a  result,  but  also  a  process.  Justi- 
fication and  adoption  are  done  and 
Sanctification  done  witli ;  sanctification  is  done 
and  is  always  doing.  It  is  an  un- 
folding— a  growth.  Some  serious  mistakes  are  made 
by  neglecting  this  truth.  Some  people  have  been  led 
to  think  that  sanctification  is  like  the  other  actions, 
completed  in  an  instant.  The  Scriptures  already 
quoted,  however,  make  this  progressive  work  plain.  We 
may  also  refer  to  Phil.  1:6  where  Paul  expresses  his 
confidence  that  he  which  hath  "begun  a  good  work  in 
you  will  perfect  it  until  the  day  of  Jesus  Christ;"  and 
to  Col.  3:9,  10,  where,  after  speaking  of  putting  off  the 
old  man  with  his  deeds,  he  describes  the  Christian  as 
having  put  on  the  new  man,  Avhich  is  being  renewed 
unto  knowledge,  after  the  image  of  him  that  created 
him.  In  2  Pet.  1 : 3-7  we  are  reminded  that  the  divine 
power  has  given  us  things  which  pertain  to  life  and 
godliness;  that  we  have  "exceeding  great  and  precious 
promises"  and  by  these  are  made  "partakers  of  the 
divine  nature;"  and  having  laid  this  glorious  founda- 
tion he  goes  on  to  say :  "And  besides  this,  giving  all 
diligence,  add  to  your  faith  virtue",  and  the  rest  of 
tiiat  beautiful  climax.  No  doctrine  of  Scripture  is  so 
full  of  comfort  to  the  struggling  sinner  as  the  divine 
help  given  by  the  indwelling  of  the  Holy  Ghost  in  the 
putting  off  of  his  old  nature,  the  subduing  of  his  sins, 
and  growth  in  grace  until  he  attains  unto  the  perfect 
man,  unto  the  measure  of  the  stature  of  the  fullness  of 
Christ. 


160  The  Doctiiiicf,  of  Our  Faith. 

IV.    Christian   Life. 

And  now  pursuing  our  line  of  progress  we  reach  the 
final  element  in  the  new  relation  between  God  and  man, 
and  we  find  this  to  be  wholly  human.     We  began  with 

justification,    which    was   wholly   di- 
The  Chns-  vine,  and    we    reach    the    Christian 

tian  Life.  jj^g^  which,  though  caused  by  God's 

grace  and  sustained  by  his  presence,  is  still  in 
the  aspect  of  it  which  is  here  presented,  a 
wholly  human  experience  and  effort.  The  Chris- 
tian life  growing  out  of  these  gracious  relations 
to  God  is  a  life  of  love  and  gratitude.  Daily  should  we 
strive  to  enter  into  and  make  our  own  that  blessed  ex- 
perience of  the  Apostle  to  the  Gentiles  (2  Cor.  5:14, 
15):  "For  the  love  of  Christ  constraineth  us;  because 
we  thus  judge,  that  one  died  for  all.  therefore  all  died; 
and  he  died  for  all,  that  they  which  live  should  no 
longer  live  unto  themselves,  but  unto  him  who  for  their 
sakes  died  and  rose  again."  This  Christian  life  of  love 
and  gratitude  has  its  two  sides,  the  contemplative  and 
the  active,  the  life  of  prayer  and  the  life  of  work. 

1.  The  contemplative  side.  How  precious  are  the 
example  and  teachings  of  Jesus!  Often  we  read  of 
him  that  he  went  off  to  pray.     Whether  it  was  in  the 

pure  joy  of  perfect  communion  with 
Contempla-        j^j^  ^.^^j    ^^,  j^^  ^^^^  appeal  of  human 

wisdom  for  divine  guidance,  as 
when  lie  spent  the  night  in  prayer  before  lie  chose  the 
twelve;  or  the  groaning  outcry  of  suffering  humanity, 
as  when  he  pleaded  under  Gethsemane's  shadows,  he 
teaches  us  how  to  pray.  Likewise  in  direct  teaching  he 
bids  us  to  pray  to  the  Father  wlio  seeth  in  secret 
(Matt.  5:6),  and  kindly  encourages  us  (I^uke  18:  Iff), 
"That  men  should   always  piay  and   not  faint."     Nor  is 


The    Xcic    liclaliun.  161 

it  prayer  alone,  but  (.oiiscf ration  of  ourselves  to  God, 
communion  Mith  God,  the  lifting  of  the  soul  toward  him 
and  the  receiving  of  the  Spirit  within  us  as  sons  of  God. 
These  are  our  highest  privileges.  Would  that  they 
were  more  our  daily  exercises !  In  this  connection  study 
the  following  passages:  Rom.  12:1,  2,  12;  Eph.  3:14-19; 
0:18;  Phil  4:6;  Col.  2:0,  7;  1  Thess.  5:17;  1  Tim. 
2:8;  and  observe  the  example  of  the  earliest  Christian 
disciples  as  given  in  Acts    1:14;   2:42. 

2.     The      active      side.     This      expresses      itself      in 
obedience  and  work.     Nothing  is  clearer   in   the   Scrip- 
ture   than   the   necessity   of    good   character   and    good 
works  as  the  fruit  of  divine  regen- 
Activity.  eration    and     human    faith,    and     as 

the  evidence  of  that  growth  in  holiness  which  is  di- 
vinely originated  and  sustained,  but  liumanly  conducted 
and  achieved.  But  it  is  scarcely  necessary  to  quote 
many  passages  on  this  point,  and  we  may  as  well  con- 
fine our  view  to  a  comparison  of  the  teachings  of  Paul 
and  James  on  the  relation  between  faith  and  works. 
In  the  sixth  chapter  of  Romans  Paul  indignantly  re- 
pels the  idea  that  the  believer  may  continue  in  sin,  and 
declares  on  the  contrary  that  he  who  is  united  with 
Christ  by  a  living  faith  is  really  dead  to  sin,  and  as 
one  who  is  alive  from  the  dead,  should  offer  himself 
unto  God  for  the  exclusive  work  of  righteousness. 
Moreover,  he  declares  that  such  union  with  Christ  as 
the  believer  has  in  faith  is  really  a  new  creation,  a  new 
life,  a  new  motive  and  iielp  to  rigliteousness.  (Cf.  2 
Cor.  5:14-17;  Gal.  6:15;  Col.  3:3-11;  Titus  2:11-14, 
and  many  others.)  In  all  his  epistles  he  enjoins  a 
noble  morality  and  a  warm-hearted  benevolence  as  the 
outcome  of  the  faith  which  unites  us  with  the  pure  and 
loving  Jesus.  "If  any  man  have  not  the  spirit  of 
Christ,    he    is   none   of    his",    is    the    cmpliatic   saying   of 


1()2  The  Docliincs  of   Our   Faith. 

Rom.  8:i).  It  is  as  certain  as  anythiiig  can  be  that  in 
teaching  justification  by  faith  Paul  does  not  mean  an 
empty  thing  called  faith  which  leaves  the  heart  desti- 
tute of  holiness,  the  life  barren  of  good  deeds. 

And  this  is  exactly  what  James  teaches  us  in  regard 
to  the  relation  between  faith  and  works  in  the  familiar 
passage    of     James    2:14-20.      Here    we    are    strikingly 

tau'dit  that  it  does  not  profit  a  man 
Teimes 

Teaching  ^°  '""^   '"^  ^^^'^  faith  when  he  has  no 

the  Comple-       works,    and     though    Abraham    was 
ment   to  just! lied  by  faith,  yet  his  faith  was 

^^^^  ^-  made   perfect,  that  is,  perfectly  ex- 

emplified in  his  works.  James  concludes  by  telling  iia 
that  as  the  body  without  the  spirit  is  dead,  so  faith 
without  works  is  dead  also.  Thus  when  we  follow  Paul 
we  shall  not  dare  to  trust  our  p(x>r  works  as  a  ground 
of  merit  before  (iod.  and  when  we  follow  James  we 
shall  not  dare  to  call  that  faith  which  does  not  show 
itself  in  works,  and  thus  they  teach  the  same  thing 
from  diflerent  points  of  view,  and  we  are  only  safe 
when  we  follow  both,  when  by  faith  we  trust  in  Christ 
wholly  for  salvation,  and  when  by  works  we  show  that 
such   faith   is  real. 

Thus   do   we   see   how   the   new   relation   between   Ood 
and   man    wrought   by   the   mediatorial    work   of   Christ 
founds  itself  upon   the  bed-rock  of  God's  own  work  in 
the   soul,   and   yet   it   is   daily   built 
Insight  and        i,y    tlie     active     efforts    of    the    re- 
rospect.  deemed   spirit  working  its  way   up- 

wards to  God.  until  the  fair  edifice  shall  l>e  crowned 
with  its  heavenly  glory  in  the  perfect  presence  of  our 
God.  and  in  the  fellowship  of  those  redeemed  ones  of 
wliom  it  is  said  that  "they  do  rest  from  their  labors, 
and  their  works  do  follow  them."      (Rev.  14:13.) 


CHAPTER   XXII. 

THE     FELLOWSHIP     OF     CHRISTIANS — THE     CHURCH. 

The   new   relation   to   God    makes   a   new   relation   be- 
tween   men — the   children   of   God   are   brothers.      Com- 
mon   beliefs    and    feelings    draw    men    together    into    so- 
cieties,   or    organized    bodies.       Our 
The  Origin  ]^ord    recognized    this    human    ten- 

^?^^.^""^*^°"^   dencv   and   founded   his   church,   the 

of  the  Church, 

organic  expression  of  Christian  fel- 
lowship. Twice  he  is  recorded  as  speaking  of  the 
church  (Matt.  16: 18;  18:17);  among  the  unrecorded 
sayings  (John  21:25;  Acts  1:3)  it  is  reasonable  to  sup- 
pose were  many  that  related  to  his  church ;  and  the 
charges  he  gave  to  the  apostles,  with  the  promised 
guidance  of  the  Holy  Spirit  (Matt.  28:10;  .John  16:12, 
13;  Acts  1:4-6).  doubtless  authorized  thein  to  provide 
for  the  gathering  of  his  people  into  some  kind  of  per- 
manent body  or  bodies.  Accordingly,  we  find  very 
early  mention  of  the  church  and  churches.  What  we 
find  it  is  the  purpose  of  this  chapter  briefly  to  indicate. 
We  shall  also  take  some  account  of  modern  ideas  and 
usages    regarding    the    chunli. 

1.     The   New   Testament   Church. 

The  Greek  word  ecchsja^  meaning  a  ga.thering  or  as- 
sembly  of   people,   occurs   in  the   New  Testament  about 
163 


I(i4  The  Duchines  of   Our   I'ditlt. 

one  hundred  and  tifteen  times.     In  five  of  these  passages 

■ ^-  (Acts    T:38;     H):32,    3'J,    41;     Hob. 

The  New  ^.^^.      ^^^^    ^^.^^.j    ^^^     ^^^^^    ^^^^^^^ 

Testament  ,        ,         ,     .,  ,      i.       i 

Church  chuifh.     So  there  ai'e  about  a  hun- 

dred and  ten  places  where  the  word 
is  properl}'  translated  eluireh.  and  is  used  to  describe  a 
body  or  gathering  of  Christ's  people.  Here  we  come 
upon  a  very   important  distinction. 

1.     The   church  general.      In   a   few    but   very    inter- 
esting places  we  find  tiie  word  church  used  to  set  forth 
a  more  or  less  general  conception  of  the  people  of  God. 
(See    the    following:     1    Tim.    3:15: 
The  Church,  ^  U:2S;    and    compare    Matt. 

Collective  or  '  ^ 

General.  IS:  17:     -fas.    5:14.       See    also    Acts 

9:31:  Rom.  1G:23;  1  Cor.  1U:32; 
comparing  Matt.  1():18.  and  Acts  20:28;  Eph. 
1:22;  2:10;  5:23-32;  Col.  1:18.  24;  Heb.  12: 
28).  A  careful  reading  of  these  Scriptures  will 
bring  to  view  some  gradation  in  the  meaning, 
from  a  less  to  a  more  general  sense.  Thus,  in 
describing  the  church  as  "the  pillar  and  ground  of  the 
truth";  the  apostle  clearly  has  not  in  mind  any  one 
particular  church,  and  j^et  the  idea  of  a  local  assembly 
as  standing  for  a  class  seems  to  be  his  meaning.  We 
are  familiar  witli  such  modes  of  expression,  as  when 
we  say :  "The  school  is  the  hope  of  the  country",  or 
some  such  piirase.  A  more  general  use  of  the  term  ap- 
pears in  Acts  9:31.  where  it  is  said:  "So  the  chr.rrJi 
throughout  all  .Tudea.  (Galilee  and  Samaria  had  peace." 
Here  the  meaning  seems  to  be  the  Christians  living  in 
those  regions,  witliout  reference  to  any  organized  body, 
either  local  or  general.  .\lso.  where  Paul  speaks  of 
"persecuting   the   church,"    he    most    probably    does    not 


The    l-'clluirsliip    of    Ckrisliuns.  165 

iutfiid  the  church  at  Jerusalem  or  any  other  particular 
church,  but  simply  believers  in  Christ  wherever  he 
found  them.  Thus  we  are  led  up  to  that  largest  of  all 
conceptions  of  the  church  which  we  find  in  several  of 
the  passages  cited,  the  whole  number  of  the  Lord's  true 
people  in  all  times  and  places.  To  describe  this  the 
phrase  "church  universal"  has  been  invented,  but  the 
expression  is  not  found  in  Scripture.  We  may  use  the 
phrase  for  convenience,  but  we  should  always  remem- 
ber that  there  is  no  mention  or  even  suggestion  of  a 
great  organized  body  in  any  passage  of  Scripture  which 
speaks  of  the  church. 

2.     The     church     local.     By     far     the     larger    num- 
ber of  passages  in  which  the  Avord  church  is  used  de- 
scribe the   local   church,   that  is,   a  particular  assembly 
or    society    of    baptized    believers    in 
The  Church        Christ,    meeting    commonly     in    one 
p     x'    1  place    for    worship,    for    mutual    in- 

struction, for  observing  the  Chris- 
tian rites,  for  work  in  the  name  of  the  Lord,  and 
generally,  for  Christian  service.  These  passages  are 
too  numerous  for  citation  here,  but  a  few  of  various 
sorts  may  be  given  as  examples:  (a)  Cases  where  some 
particular  church  is  mentioned:  Acts  .5:11;  8:1;  13:1: 
20:17;  Kom.  16:1;  1  Cor.  1:2:  Rev.  2:1,  etc.  There 
are  also  passages  which  mention  particular  churches  in 
the  plural,  a?:  Acts  15:41;  1  Cor.  16:1;  Gal.  1:2,  22; 
Rev.  1:11;  2:7,  etc.  Reference  to  these  passages  and 
many  similar  ones  will  show  that  a  special  society  or 
body  is  named  or  distinctly  intended,  as  the  church  at 
Jerusalem,  Antioch,  Ephesus,  or  the  churches  of  Judea, 
Galatia,  Asia. 

(b)   Cases   where   no   particular   church   is   named   or 


l(i()  The   DorlriiKs   nf   Our    I'ailh. 

meant,    but    wlicrc    tin-    l(i<:il    scii-c    i>    clcur.      h\    Matt. 

IS:  17.  i)ur   Lmd.   in   sin-aking  of  of- 

Existence  fcnscs       hctwccn       Incl  liron,      says: 

of  a  Local  ..'j-,,ii    jt    j,,    ti„.    ..imiili."      Here   no 

Church  is  i        i     ■  i     i    +    n 

T       ,.    .,  one    cliuicli    IS  nanicil.    but    the    one 

Implied. 

to     wiiifh     tlic  oHViKlcrs    belong    is 

evidently  meant.  In  Aels  14:2:!  I'aul  ami  Harnabas  are 
said  to  have  appointed  elders  "in  every  cliureh."  We 
find  the  plural  used  in  some  eases,  as  Acts  1(5 :5,  where 
it  is  said  that  the  "duirches  were  strengthened  in 
faith."      (See  also  Rom.   10:4:    1    Cor.    11:1G.) 

We  are   now   |)n'parc(l   to  eonsider  some  matters  con- 
neeted   witii    llic  orndiilzfilioii   of   the  local  ehureh.      (1) 
The  formation  of  rJnirclir.-<.     \\\'  have  no  aceount  of  liow 
the    apostles    established    any    par- 
Organization       tieular    ehureh,    nor    any    directions 
of  the  Local        liow   to   proceed   in   the   organization 
Church.  Qf  ^  ehureh:  but  this  does  not  mean 

The  Forma-       ,,    ,  it-    ^       ^       i  + 

,  that   we  are  ntterlv  at  a   loss  as  to 

tion  of  ■    X'        m  i 

Churches.  ^''*^   eiiaraeter    of    a    Aew    Testament 

cliureli.  ^^'e  know  tliat  it  was  com- 
posed of  those  who  had  made  actual  confession  of  Jesus 
Christ  as  their  Savior  and  Lord,  upon  repentance  and 
faith.  (See  Acts  2:41-47;  Rom.  G:l-i;  10:9).  There 
is  every  reason  to  lielicve  that  the  churcli  itself  passed 
upon  applicants  for  membership,  determining  w^'o 
should  make  up  its  members.  This  is  involved  in  tl-c 
very  nature  of  a  society  and  must  be  taken  for  granted. 
and  it  is  also  included  in  the  right  to  exclude  from  the 
church.  An  interesting  event  in  this  connection  is  the 
efiort  of  Saul  of  Tarsus  to  join  the  church  at  Jerusa- 
lem, and  the  unwillingness  of  the  brethren  to  receive 
him  till  Barnabas  took  up  bis  case.      (See  Acts  0:26.) 

(2)    The   offxeerH   of   the   ehiirelir.i.     ]u   two   important 
passages    (1    Cor.    12:2S:    Eph.   4:11)    something  like   a 


Tlie   FelloicsJiip   uf   Christians.  1(37 

list  of  ofBcers  is  given,  nnd  there  are  many  other  places 

where      one      or     anotlier    officer     is 

The  Officers        mentioned.     The  subject  is  too  large 

of  the  foi-    adequate    treatment    here.      We 

L,  urc  es.  must   content   ourselves   with   notic- 

aDOSlICS 

Prophets.  "^o   ^"^^T   'Ji"iefly  only  the  more  im- 

portant matters.  (a)  In  regard 
to  the  apostles  it  is  to  be  observed  that  they  were  not 
called  to  office  by  the  churches,  but  by  direct  divine 
appointment.  The  election  of  Matthias  (Acts  1:21-20) 
is  not  an  exception,  as  will  be  seen  on  careful  study. 
The  duties  of  an  apostle  were  not  especially  to  any  one 
church,  but  to  all  the  churches ;  and  there  is  no  evi- 
dence that  the  office  was  to  be  permanent.  (b)  Much 
the  same  thing  may  be  said  in  regard  to  the  prophets, 
and   others. 

(c)    The    regular    and    permanent   officers    of     a   New 

Testament  church  were  elders  and  deacons.     The  elders 

are   also   called   bishops    (overseers)    and   pastors.      See 

the  following  passages :  Acts  11:30; 

Regular  Offi-      14:23;    15:2;    20:17,   28;   Phil.   1:1; 

cers  Were  ^   ^.j^^     g.j    g;    5:17,   19;   Tit.   1:5, 

Elders.  '  ' 

7;  Jas.  5:14;   1  Pet.  5:1.     The  only 

place  where  the  word  pastor  is  used  is  in  Eph.  4:11. 
But  there  is  reference  to  the  work  of  a  pastor  in  other 
places.  A  very  interesting  passage  is  Acts  20:17,  28, 
Here  the  apostle  is  said  to  have  sent  for  the  "elders", 
and  then  he  speaks  of  them  as  "bishops"  (overseers), 
and  exhorts  them  to  watch  over  the  "flock"  as  pastors. 
We  thus  see  that  the  three  terms  meant  the  same  thing. 
(Compare  also  Tit.  1:5-7;  1  Pet.  5:1,  2.)  The  duties 
of  an  elder  or  bishop  are  laid  down  in  various  places, 
most  notably  in   1  Tim.  3 : 1-7. 

In  regard  to  the  deacons  not  much  is  said,  but  they 
are    clearlv    recognized    as    officers    of    the    churches,    in 


KjS  7'hc   DdctrincH   of   Our   I'ailh. 

spvcimI    wcll-kiiowi)    ]i!iu-o.s.      Sec   Ads  0:1-4;    Phil.    1:1; 

1   Tim.  I}:S-1."5.     The  \^•or(l  "deacon" 

And  Deacons.      .      ,  .         i  x.      i     i 

simply  moans  servant,  and  the  lack 

of  any  detailed  instiuclioiis  in  rej^ard  to  tiie  odice  gives 

us  to  imderstand  tliat  Ihcy   mijjfht  be  charged  with  any 

duties  at  the  pleasure  of  the  church.     The  origin  of  the 

ofTice    (Acts   G:lfi')    suggests    that   they    should   care    for 

the  poor  of  the  church  and  attend  to  the  finances,  hut 

these   duties   are   nowhere   specifically   cliarged   to   them. 

The  qualifications  of  the  office  as  laid  down   in    1   Tim. 

3:8-13.    suggest     a    more    enlarged     range    of     .service. 

Early  in  the  history  of  the  cluirches,  a.s  Justin  Martyr 

informs  us.  the  deacons  distributed  the  bread  and  wine 

at  the   Lord's   Supper,  and  this  custom  may  have  come 

down   from   apostolic  times. 

(3)    The  (jovernmeni  of  flic  churrJics.     From   all  that 

appears    the    New    TestaTiient    cliurches    regulated    their 

own   affairs.      They    had    no   governing    board    or    ruler 

within  themselves,  nor  any  earthly 
^f  Th°™^°^  lord  or  governor  outside  of  them- 
Churches  selves.       They    w^ere    responsible     to 

Christ  as  their  great  Head,  but 
they  had  no  earthly  sovereign  even  to  represent  him. 
There  are  many  indications  of  this  self-government, 
too  many  to  discuss  here,  but  let  it  suffice  to  say  that 
the  way  in  which  the  apostles  wrote  to  the  churches 
shows  that  the  seat  of  authority  lay  within  the  church 
itself.  Nor  did  any  church  claim  or  exercise  any  rule 
over  another,  as  tlie  relations  between  the  churches  at 
Antioch  and  Jerusalem  (Acts  1."))  plainly  show.  Yet 
the  same  occurrence,  and  some  others,  indicate  that  tlie 
churches  had  many  common  interests  and  were  united 
by  many  ties  of  fellowship  and  by  some  of  co-operation. 
How   far   we   are  bound   to   follow   the   model   set   be- 


The    Fclliiir-sliiit    0/    Chrisl iaiis.  169 

fore  us  in  tlie  New  Tt'slaincnl  as  to  tlic  I'onn  and  order 

Adherence  to       "^^'"'     ''""'■'''y^     i^;^     question 
the  New  which    the    Baptists   delight   to    an- 

Testament  swer  in  only  one  way,  namely,  just 

^l^^-  as     far     as     possible.       Hence    our 

churches  try  to  reprodvu'e  the  principles,  and,  as  much 

as  nuiy   be,  even   the   details   of  the   apostolic  churches. 

Would  that  our  practice  were  as  good  as  our  theory  on 

this  point. 

II.     The  Modern  Churches. 

Only  a  very  brief  statement  of  the  main  things  con- 
nected with  modern  church  life  is  here  called  for. 
1.     Uses  of  the  irord.    At  least  five  distinct  uses  of  the 
word  church  are  current  among  us: 
Modern  Uses      (i,    .^     jo^.^i    society    of    Christian 
of  the  Word  ,  ,  .   .         ', 

Church  people   worshiping  and   working  to- 

gether. (2)  The  whole  body  of 
Christ's  redeemed  everywhere.  (These  correspond  to 
the  two  uses  of  the  word  in  Scripture.)  (3)  A  build- 
ing where  the  local  assembly  meets  for  worship.  (4) 
A  sect  or  denomination  of  Christians  holding  the  same 
doctrines  and  practices.  (Observe  that  it  is  not 
proper  to  use  the  word  in  this  way  of  Baptists  and 
some  others,  because  they  do  not  recognize  any  higher 
organization  than  the  local  cliurch.)  Thus  we  speak 
of  the  Presbyterian  church,  etc.  (5)  Tliere  is  also  an- 
other use  of  the  word  which  is  not  so  easy  to  define  as 
the  others.  This  refers  to  the  general  body  of  professed 
nnd  more  or  less  organized  Christians  in  the  world,  or 
that  part  of  the  world  which  is  in  the  mind  at  the  time. 
Thus  we  speak  of  "church  and  state."  "the  church  and 
the  world,"  "the  history  of  the  church,"  and  the  like. 
Other  variations  of  usage  may  be  referred  to  one  or  an- 
other  of   these. 


17<'  'Jill'    Jloclriiirs    of    Our    J'ailli. 

2.     I'oniis     of    yoro'iiinciil.       'J'liri'c     i)riiiiij);il     forms 
of    cluuc'li     polity    are     found     in     modern    times,     be- 
sides  numerous    minur    sarialidiis.       (1)    The   prelatical, 
where    tlie    wliole    body    is    <foverned 
Forms  of  |,^.   |,i^|,„,,s  or  otlier  olheers  set  over 

Government.         '.  ,  ,  ,      ,,,,  ,    .     •  , 

the    people.       {•!)      1  lie  presbyterial. 

wliere  tlie  loeal  congregations  are  go\ciiie(l  \>y  ehh-rs  of 
their  own  ehoosing.  and  tlie  general  body  by  repi'esen- 
tatives.  {'■i)  The  eongregational.  where  eaeh  local 
church  governs  itself  and  tiie  general  luxlies  arc  only 
for  purposes  of  co-operation,  not  at  all  for  government. 
It  is  needless  to  say  that  this  is  the  form  of  polity 
which  the  Baptists  hold,  and  that  tliey  liold  it  because 
tliev  believe  it  is  the  one  wliich  tiie  Lord  gave  to  his 
people  and  meant  that  they  sliould  keep  throughout  all 
time. 

If  we  are  members  of  the  cluircli  let  us  remember 
that  an  inspired  apostle  said  that  it  is  "the  pillar  and 
ground  of  the  truth."  and  let  us  appreciate  both  our 
privileges  and  our  duties. 


CHAPTER   XXIII. 

CliP.ISTIAK      INSTITUTIONS — WORSHIP      AND      ORDINANCES 

The  elements  of  church  life,  and  the  duties  of  Chris- 
tian   believers    as    members    of    the 
Ecclesiastical      churches   embrace  the   observance   of 
Observances.      ^.pj-^ajn    j-jtes    and    customs.      These 
are  worship  and  th^  ordinances. 

I.     Christian  Worship. 

The     English     word     "worship"     is     simply     a     eon- 
traction    for    "worthship."    and    denotes    the    giving    of 
suitable  honor  to  whom   it   is  due.      It   projerly   trans- 
lates    several    difi'erent    Hebrew    and 
Christian  Q,.pp]^,  words,  and  thus  in  the  Bible 

sets  forth  the  act  of  rendering  to 
(Jod  reverential  service.  Both  the  ideas  of  reverence 
and  of  service  are  necessary  in  true  worship.  It  is  a 
real  service  done  to  and  for  Ood.  and  it  must  be  done 
in  a  way  suitable  to  his  dignity  and  acceptable  to 
him. 

1.  Its  true  Scriptural  mean- 
Its  True  j„g  w'q  ^an  here  only  briefly  in- 
Scnptural  ^^^..^^^  ^^,^^^^  ^,^g  q^^  ^^^  -^^^^  Testa- 
Meaning. 

ments  teach   us  concerning  worship. 

(a)    Old    Testament    teachings.       The    first    worship 
mentioned  in  the  Bible  is  Abel's  sacrifice,  which  was  ac- 
171 


172  'I'hc   Doctrines   of   Our    Faith. 

ccptiiMe   to   Gofl,   wliile   Cain's   was    not.       (Gen.   4:3-5; 

llc'l).  11:4.)  r>ul  llic  mention  ini- 
Old  Testa-  plies   the    ])revi()U.s   practice  of   wor- 

ment  Teach-      ^,  •  ,,j,.|,   ,io„btless  originated   in 

ing. 

Ivlcii.      Later   there   was   decline   and 

renewal  of  tlie  practice  (Ccii.  liJtii.  \\  e  trace  tlie  oh 
servance  through  Noali  ((ien.  8:20),  Abraham  (Gen. 
12:7,  8,  and  many  others),  Jacob  (Gen.  28:10-22;  35: 
1-8),  to  the  elaborate  ceremonies  of  llic  Tabernacle 
under  Moses  and  under  David,  and  the  established 
order  of  the  Temple  under  Solomon  and  his  successors. 
The  prophets  speak  much  of  worship,  both  in  its  real- 
ity and  in  its  sad  abuses.  In  fact  the  Old  Testament 
is  full  of  worship,  as  the  act  of  obedient  and  reveren- 
tial approach  to  God.  It  means  the  recognition  of  three 
corresponding  pairs  of  truths:  God's  power,  man's  de- 
pendence; (iod's  holiness,  man's  sin;  God's  grace,  man's 
gratitude. 

(b)    New  Testament  teachings.     The  temple  and  the 
.synagogues  prepared  the  way  for  the  worship  of  Chris- 
tian  churches.     There  was   no   sud- 
New  Testa-       (i,.,^    break     in   coming    to   the     new 
ment  Teach-      ,ij^p(.„sation.        The     meaning      and 
many  of  the  forms  of  worship  were 
passed  on  by  the  devout  Israelite  to  his  Christian  suc- 
cessor in  keeping  tlie  oracles  of  God. 

The  example  of  our   Lord  is  full   of  interest  and   in- 
struction.     At    twelve    years    of    age    he    went    with    his 
parents  to  Jerusalem   to  the  Passover    (Luke  2:41-4n)  : 
u1    tlie  beginning  of  his  ministry   in 
Christ's  Example,     fj.^ujgp  ],e  y^.^^.^■^^  j„to  the  .synagogtie, 

''as  his  custom  iras",  to  take  part  in  the  worship  (Luke 
4:1G);  he  cleansed  the  temple  of  trallickers  (John  2: 
13-17),  and  taught  the  woman  of  Samaria  what  wai» 
true   worship    (John   4:19-24).     Likewise,   the   apostles 


Chntiiitni   hisdttilions.  173 

and  early  Christians  observed  as  an  established  and  cus- 
tomary thing  the  acts  of  a  true  worship.  (See  Acts 
1:12-14;  2:42,  46;  16:13;  17:1,  2;  20:7,  and  many 
others.)  In  all  this  we  see  the  thought  of  worship  as 
a  proper  reverential  service  rendered  to  God. 

2.     Its    observance    as    enjoined    in    Scripture.      Does 

the    Bible    then   tell    us    how   to   worship?      What   may 

we  learn  as  to  its   forms  and  elements?     The   ways   in 

which    it    finds    expression  ?     ( a )    As 

Its  Observance    to   forms,   none   are   prescribed.    The 

as  Enjoined         elaborate    liturgy     of     the     temple 

in  Scripture.  .,,      .,  .„'  j       a    ■ 

Forms  not  sacrifices     and     offerings, 

Prescribed.  passed      away.        But      these      were 

grand  occasions.  In  the  families, 
in  localities,  in  the  schools  of  the  prophets,  in  the  syna- 
gogues, there  was  other  and  simpler  worship.  The  syna- 
gogue, which  is  i:ot  mentioned  in  the  Old  Testament, 
but  doubtless  originated  in  the  later  history  of  Judah, 
was  a  sort  of  transition  stage  from  Old  to  New  Testa- 
ment worship,  and  the  ritual  of  the  synagogue  was 
simple.  Ro  we  find  in  the  New  Testament  no  pre- 
scribed forms  of  worship.  It  is  to  be  simple  and  spir- 
itual, not   formal   and  elaborate. 

(b)    As    to    the    elements    of     worship.       In    the    Old 

Testament   we    find    sacrifices   and    offerings;    but   these 

])assed  away  with  the  fall  of  Jerusalem,  and  were  never 

used   by   the   Gentile   Christians.     In 

Elements  of       the  New  Testament  we  have  the  or- 
^'  dinnnces  of  baptism  and  the  Lord's 

Supper,  but  these  did  not  take  the  place  of  the  sacri- 
fices under  the  law.  We  do  not  know  what  or  how  much 
worship  was  connected  with  baptism,  if  there  was  any 
at  all.  But  in  the  ease  of  tlie  Lord's  Supper  there  was 
worship.      (See  Acts  2:42;   20:7;    1  Cor.   11:18-20.  The 


17-i  'J'hc  Ductruics   of   Our  Faith. 

rebuke  in  llic   hist  passage  indicates  that  in  a  rightful 
observance  of  the  Supper  worship  should  be  real.) 

The    principal,    regular    and    permanent    elements    of 
Christian  worship  are  four:      (1)    Prayer   (Matt.  18:19, 
20;    Acts    1:14;    2:42;    4:31,   and   others).       (2)    Praise 
(besides  the  Psalms,  and  other  Old 
Prayer,  Testament    Scriptures,    the     follow- 

Praise,  j„^,.     ^,l,^il_     26:30;      Acts      16:25; 

ReadinTand  ^P^^"  '•■'''  ^0;  Col.  3:16;  Heb.  13: 
Exhortation.  I'')-  (^5)  Reading  of  the  Scrip- 
tures (Neh.  8;  Luke  4:16;  1  Tim. 
4:13).  (4)  Exhortation  or  teaching  (preaching).  (The 
same  passages,  and  Acts  13:15,  16).  A  study  of  these 
passages  will  show  how  old  and  venerable  are  these 
parts  of  worship.  Let  it  be  ours  to  keep  them  ever 
fresh  and  mighty! 

3.     Its   value   as   a   Christian   institution.     Deplora- 
ble   is    the    modern    neglect    of    worship!       May    our 
young  people  work   a   change!      For 
Its  Value  as      worship   is  an  essential,      (a)    It  is 
a  Christian        ^      ,.^^    requirement   of   God.      (b) 
Institution.         T^    •      u-  u        •    i     -i  •         +1 

It    is    high    spiritual    exercise,    tlie 

height  of  religious  activity  and  Reeling,      (c)    The  most 
powerful  means  of  developing  the  Christian  life. 

II.    The  Ordinances. 

Certain    rites     and    ceremonies,     commanded    by    the 
Lord      and      distinctive      of      the      Christian      religion, 
and      called     "ordinances,"      that      is,      actions      pre- 
scribed  by   the   authority   of   Clirist. 

J  ,^.  Thev     are     also     sometimes    called 

Ordinances,         ^,     "^  j.  „    ,    ^       -i,  a    • 

sacraments    ;  but    neither    word    is 

Biblical.       The     Scripture    has    no    collective    name    for 

them.     These  ordinances  are  two,  and  only  two:    Bap- 


Christian  Iiisiiiutions.  175 

tism  and  the  Lord's  Supper.  They  are  symbols  of 
Christian  doctrines,  that  is,  they  set  forth  some  of  the 
main  truths  of  our  religion  in  an  external  and  pic- 
turesque way.  They  are  also  marks  of  Christ's  people, 
being  properly  observed  only  by  those  who  are  true  be- 
lievers. 

1.     Baptism.      In   regard   to   Baptism   there  are   five 
points  upon  which  professed   Chris- 
Baptism,  ^jjjj^g  j^j^^.g  differed,  and  still  differ; 
and  the  true  Scriptural  doctrines  may  be  exhibited  by 
briefly  considering  these. 

(a)  The   obligation   to   observe   baptism.      Some   have 

denied       this — tlie       Quakers       and 
Our  others.      But    the    command   of    the 

Obligation  to     l^j.j    (-siait.   28:19);    the   exhorta- 
Observe  it.         ^.^^^  ^^  p^^^^.    ^  ^^^^  2 :  38 )  ;  and  the 

apparently  invariable  practice  and  teaching  of  the 
Apostles,  seem  to  leave  no  room  for  question  on  this 
point. 

(b)  The  act  of  baptism — what  is  it?  It  is  immer- 
sion— the  dipping  of  a  person  into  water,  of  course 
raising  him  out  again.      (When  you  "dip"  your  hand  in 

the  ewer,  you  don't  leave  it  there!) 
The  Act  of         Various    attempts    have    been    made, 
ap  ism.  jj^   ^j^g   interest    of   established   cus- 

tom and  accepted  theory,  to  show  that  the  act  of  bap- 
tism is  simply  the  use  of  water  in  any  way,  and  not 
necessarily  an  immersion,  or  putting  under.  These  at- 
tempts are  notable  failures.  The  meaning  of  the  word, 
the  descriptions  of  the  act  (Mark  1:9;  John  3:23;  Acts 
8:38,  39;  Rom.  0:1-4),  and  the  history  of  the  subject, 
all  place  the  matter  beyond  any  reasonable  dispute. 

(e)  The  subjects  of  baptism — who  should  be  bap- 
tized?     Those   who   by   repentance   and   faith   have    ac- 


1/ti  The  Doclrints   of   Our  I'aiih. 

cepted  Jesus  as  their  Savior,  (uid  those  only.     The  ad- 

_,      -,   ,  .  (litioii      is      the      significant      point. 

The  Subjects;     ^.       ,•         ^.^    ,  .      ■        ^    ^■ 

of  Baptism.  t^':>nti"g  that  professing  believers 
.should  be  baptized,  why  should  the 
act  be  confined  to  these?  The  cases  of  baptism  men- 
tioned in  tlie  New  Testament  invariably  imply  belief, 
or  personal  acceptance  of  Christ,  or  repentance,  or  some 
such  experience  as  indicates  conversion  and  profession 
of  faith.  The  following  are  not  all,  but  they  will  serve 
as  examples:  Mark  1:4,  5;  John  4:1,  2;  Acts  2:41;  IG: 
14,  15,  33,  34.  And  the  great  coniniand  of  our  Lord 
(Matt.  28:19,  20)  shows  that  '"making  disciples"  should 
go  before  "baptizing  them". 

(d)  The  administrator — who  should  baptize?  Noth- 
ing very  definite  is  said  as  to  this,  but  the  implication 
is    that   it   was    done   by   authority    of    Christ   and   the 

apostles,   and    by    those    and    those 
^  *     only    who    had     themselves    believed 

and  been  baptized.  Whether  elders,  or  other  officers, 
alone  were  authorized  to  perform  baptism  we  cannot 
say;  but  it  would  seem  to  be  a  natural  inference.  As 
to  the  present  authority  there  is  difference  of  opinion 
among  Baptists.  Some  hold  that  the  performer  is  lit- 
tle to  be  considered,  if  only  the  act  be  sincere  on  the 
part  of  the  one  baptized.  Others  hold  that  the  only 
proper  person  to  baptize  others  is  one  who  has  been 
himself  baptized  and  is  acting  by  authority  of  a  church. 
(The  writer  holds  this  view.) 

(e)  The  design,  or  meaning,  of  baptism — what  is  it 
for  ?  Some  teach  that  baptism  is  a  means  whereby  one 
is    "regenerated"    (John    3:3,    5);    others   that   it   is    a 

necessary    condition   of   the   "remis— 

The  Meaning      gion  of  sins"   (Acts  2:38)  :  but  most 

of  Baptism.        interpreters    do    not     so    understand 

these  Scriptures.     The  plain  teaching  of  other  passages 


Christian  Institutions.  177 

is  that  baptism  is  commanded  as  a  picture  or  symbol 
(Rom.  6:1-4)  of  the  new  life,  and  as  a  declaration  or 
profession  of  faith  in  Christ  (Matt.  28:19).  As  an  act 
of  obedience  it  must  be  done,  and  as  a  sign  and  ex- 
pression of  belief  it  is  most  significant. 

2.     The    Lord's    Supper.      This    solemn    and    beau- 
tiful    rite   was    instituted   and     enjoined    by   our    Lord 
(xMatt.    26:20-29;    Mark    14:22-25; 
The  Lord's  Luke    22:17-30;     1    Cor.    11:23-26. 

Supper.  ggg    ^jg^.     ^^^^g    2:42,    46;    20:7;    1 

Cor.  10:16,  17;  11:17-34).  A  study  of  the  Scriptures 
given  will  enable  us  to  come  at  the  truth  in  regard  to 
this  holy  observance,  and  to  test  the  various  views  that 
have  been  and  are  held  regarding  it. 

(a)   Meaning   of    the   Supper.     Four    different   views 
prevail  as  to  this :     ( 1 )    The  Roman   Catholic  teaching, 
that  the  whole  Christ    ("body  and  blood,  soul  and  di- 
vinity")      is      in      the      consecrated 
Its  Meaning,      wafer.     The  bread  is  actually  made 
Roman  Cath-    into    Christ.      It   is    useless    to   say 
olio,  Luther-      that  there   is   no   Scripture   for  this 

an,  ca  vmian     absurd      and      monstrous      doctrine. 

and  Zwing— 

lian  Views  ^^^    '^^^  Lutheran  view,  that  there 

is  a  "real  presence"  of  Christ  "in, 
with  and  under"  the  form  of  bread  and  wine.  They  are 
not  "changed  into  him,  but  he  is  in  some  actual  way 
really  mingled  with  them.  There  is  no  Scripture  for 
this  either,  and  it  is  needlessly  vague  and  mysterious. 
(3)  The  Calvinian  theory,  that  Christ  is  "dynamically" 
pvesent  with  the  sacred  elements,  not  his  actual  body, 
but  his  spiritual  power  and  presence,  and  that  in  such 
a  way  as  to  confer  special  grace  upon  the  participants. 
This  also  lacks  Scripture  support,  and  rational  clear- 
ness. (4)  The  Zwinglian  doctrine,  that  the  bread  and 
wine  are  only  symbols,  or  tokens,  of  the  body  and  blood 


178  The  Doctrines  of  Our  Faith. 

of  Christ;  and  tliat  tlie  partaking  of  them  is  a  memorial 
observance,  done  in  obedience  to  tlie  Lord,  and  bringing 
grace  only  as  true  worsliip  and  obedience  bring  it,  not 
by  any  special  virtue  in  the  elements.  This  is  con- 
sidered to  be  the  true  Scripture  teaching. 

(b)    Keeping   of    the    Supper.      The    Scriptures   given 

above  teach  and  imply  that  the  rite  was  to  be  observed 

only  by  Christians  (baptized  believers ),  in  the  assemblies, 

and  as  an  act  of  holy  worship.     It 

Observance         -was  not  to  be  a  social  meal,  nor  a 

?,  superstitious  charm    ("extreme  unc- 

£»upper.  X-     >M  -1         •   •,  t 

tion   ) ,    nor    a    special     privilege   of 

priesthood,  nor  a  test  of  Christian  fellowship.  It  was 
to  be  observed  through  all  time  by  the  true  people  of 
Christ  gathered  in  worshipful  assembly.  Thus  it  be- 
comes the  churches  to  guard  the  ordinance  by  restrict- 
ing it  to  those  who  have  been  baptized  unto  Christ, 
and  to  keep  it  solemnly  and  with  reverence  and  fear  as 
unto  the  Lord,  and  not  unto  men. 


CHAPTER  XXIV. 

CHRISTIAN    ACTIVITIES— rTHE    WORK    OF    A    CHURCH, 

Christian  work  may  be  looked  at  from  at  least  threS 
general  points  of  view :    ( 1 )    The  religious  work  of  the 
individual  believer;    (2)    the  combined  work   of   Chris- 
tians    as     represented    in    a    local 
Aspects  of  church;      (3)    the    general    work   of 

Christian  ,  a   •  a-  -a     ^  -a 

Work.  churches  and  individuals  as  earned 

on  by  co-operation.  The  second  of 
these  is  here  assumed,  because  as  a  middle  ground  it  lies 
between  the  other  two,  and  touches  and  somewhat  in- 
cludes both.  The  churches  were  not  only  formed  for  fel- 
lowship and  for  worship,  but  being  composed  of  work- 
ing Christians  they  must  be  working  bodies  as  well  as 
worshiping  assemblies.  So  Paul,  addressing  a  church  (1 
Cor.  15:58),  exhorts  its  members  as  individuals  that  they 
should  be  "always  abounding  in  the  work  of  the  Lord." 
Work  is  one  of  the  marks  of  a  true  Cliristian;  and  one 
of  the  sure  tokens  of  a  •  rightly  constituted  church  ot 
Jesus  Christ.  We  may  for  convenience  study  the  subject 
under  two  separate  topics,  though  as  a  matter  of  fact 
we  cannot  so  divide  the  work  itself.  The  work  of  a 
church  is  partly  within  and  partly  without  itself,  but 
these   parts   are   mutually  necessary. 

I.    The  Church's  Work  Within  Itself. 

The  church   must  within   its   ovra   range  and  sphere 
work  for  itself.     This  is  not  necessarily  selfish,  for  this 
179 


180  The   Doctrines   of   Our  Faith. 

kind   of   work   is   at   its   best   only   when   it   most   fully 
recognizes   and   supports   that  which 
The   Church's     i-eaches  beyond.     But  in  order  to  do 
Work  Within     j^^^   ^^^^^  fruitful   service   beyond   it- 
self   the    church    must    develop    its 
own  health  and  strength. 

1.  It  must  grow.  Conditions  inside  and  around 
a  church  may  sometimes  hinder,  retard,  or  even  arrest 
its  growth.     But  ordinarily  the  first  duty  of  a  church 

to  itself  is  to  be  a  growing  body. 
The  Church  j^  must  be  constantly  gathering 
Must  Grow;  ^^^^  members  within  its  fold. 
There  is  constant  loss ;  there  should  be  greater  gain  in 
order  to  avoid  standstill  and  decay.  This  law  is  so 
plain  that  it  only  needs  statement;  but  the  following 
Scriptures  will  enforce  the  demand  for  increase:  Acts 
2:47;  5:14;  11:21,  24;  Eph.  2:21;  4:16;  5:16;  Col. 
4:5. 

2.  It  must  edify  itself.  A  church  shoiild  not 
only  grow  bigger,  but  better  also.     It  should  train,  as 

.  well  as  draw  in,  members.     Adding 

•J,     ,r  names   to   the   roll   of   the   member- 

ship without  developing  the  new 
material  may  be  a  curse  instead  of  a  blessing.  There 
is  too  much  of  this  cluirch-stuffing  going  on.  Let  us 
see  what  the  Scriptures  say  on  the  subject  of  a  church's 
building  up  itself  in  the  Christian  life. 

(a)   Worship.     This  was  urged  in  the  former  chapter, 
but  it  is  necessary  to  call  attention  to  it  again  in  this 
.         connection  as  an  essential  factor  in 
^  ^'     the   spiritual    nurture   of    a    church. 

A  spiritually  dead,  or  at  best  dwarfed  and  fruitless, 
membership  is  the  sad  product  of  neglect  of  worship. 
No  church  can  or  deserves  to  tlirive  which  nedects  the 
glad  worship  of  its  God  and  J\ing. 


Christian    Activities.  181 

(b)  Teaching.     Tlie   worship   may   do  this,   especially 
the   reading   of    Scripture   and   preaching,    but   there   is 
special  insistence  in  the  Bible  upon  the  duty  of  teach- 
ing within  the  church.     Consult  the 

Teaching,  following      passages:      Acts      13:1; 

Rom.  12:7;  1  Cor.  12:28;  Eph.  4:11;  Col.  3:16.  Our 
Lord  was  the  great  Teacher;  he  directs  (Matt.  28:19, 
20)  that  his  gathered  disciples  should  be  taught;  the 
Apostles  likewise  were  teachers  as  well  as  heralds  of 
the  truth;  and  there  were  certain  "teachers"  among 
the  officers  of  the  early  churches.  Moreover,  the  breth- 
ren are  exhorted  to  "teach  and  admonish  one  another." 
Instruction  in  doctrine,  in  righteousness,  in  good  and 
intelligent  service  to  God  and  man  is  the  bounden  duty 
of  a  church  to  itself. 

(c)  Discipline.  In  a  broad  sense  this  includes  what 
goes  before,  but  it  is  here  meant  to  express  the  admoni- 
tion,  correction   and  punishment  of   unworthy   members 

of  the   church.     Ample   provision   is 

_,?   .  ,.  made   for  discipline  in  the   precepts 

Discipline;  *  .       „    : 

of  the  \^  ord,  as  the  following  Scrip- 
tures will  show:  Matt.  18:15-18;  Rom.  16:17;  1  Cor. 
chap.  5;  2  Cor.  2:5-10;  Gal.  0:1;  1  Thess.  5:14;  2 
Thess.  3:6-15;  and  many  of  the  addresses  to  the  Seven 
Churches  in  Rev.  2  and  3.  Now,  discipline  does  not 
simply  mean  exclusion  from  the  churcli.  That  is  its 
final  stage,  the  last  resort  when  all  else  has  failed  to 
reclaim  and  restore  the  erring  brother.  There  is  cry- 
ing need  of  a  wholesome  Scriptural  discipline  among 
our   Baptist   churches. 

3.  It  must  maintain  itself.  The  church  must 
attend  to  its  business,   as   any  other  society,   and  keep 


182  The   Doctrines   of   Our   Faith. 

its  affairs  in  piojuT  ordor.      (1   (or.    14:40).     A  church 

should   be   in    its   coiniiiunity   an    in- 
And   Must  spiring    example    of    integrity,    dili- 

Maintain  gence,  justice  and  scrupulous  fidelity 

in  the  conduct  of  its  business.  The 
churches  of  the  New  Testament  had  their  business  side, 
(a)  Care  of  the  poor — uenevolence  was  a  part  of  it. 
(Acts  6:1  ff;  Rom.  15:25-27;  1  Cor.  16:1;  2  Cor. 
8,  9;  Gal.  2:10;  1  Tim.  5:10).  (b)  The  support  of 
the  ministry  and  of  missionaries  came  in  for  its  share 
of  attention.  (1  Cor.  9:1-14;  Gal.  0:6;  Phil.  4:10-18; 
1  Tim.  5:17,  18).  Besides,  "Our  Sister  Phoebe"  (Rom. 
16:1,  2)  seems  to  have  had  some  "business"  on  hand 
for  the  good  of  mankind,  and  was  therefore  "commend- 
ed" to  the  churches.  (c)  In  addition  we  may  infer 
that  there  was  business  in  connection  with  the  keeping 
of  places  of  worship,  for  though  church-buildings  were 
of  later  date  it  is  not  unreasonable  to  suppose  that  the 
expenses  of  hiring,  lighting  and  keeping  places  of  wor- 
ship must  have  been  borne  not  by  tlic  owners  alone,  but 
by  the  brethren.  (Acts  1:13;  18:7-11;  19:8,  9;  20:7, 
8;    28:30,   31). 

Now,  all  tliis  and  more  besides  devolves  on  our 
churches   in   the   piessing  demands  of   our   modern   life, 

and    a    church    should    be    ready    to 
The  Right  meet    these    business    calls    in    the 

Attitude.  spirit  and  the  character  of  Christ's 

own  people. 

II.     The  Church's  Wohk  Oltside  of  Itself. 

Of  course  the  activity  of  a  true  church  of  Jesus  can- 
not be  confined  to  its  own  immediate  life  and  concerns. 
The  very  nature  of  things  makes  this  outside  work 
necessary;   and  the  example  and  teachings  both  of  our 


Chrisliini    Activities.  183 

Lord  and  of  his  apostles  put  upon  it  an  emphasis  simply 
tremendous.     The  dry  rot  of  selfisli- 
The  Church's     ^ess  is  tlie  last  affliction  which  should 
.,        -:  T|o„if     befall  a  church  of  Jesus  Christ.   The 
personal   efforts   of   individual   mem- 
bers are  here  included  in  the  work  of  the  church.     The 
sphere,   character   and   method   of   that   work   are   to   be 
briefly  indicated. 

1.  The   sphere.      "The   field   is   the   world."       (Matt. 

13:38).     But  the  world  is  both  nigh 

The  Sphere  of   and  far  off,  it  is  neighborhood  and 

^f  ork 

q^jj      ■  beyond.        (a)     Neighborhood.       The 

Neighborhood.    <burch   is  to  be  a   leaven,   a  salt,   a 
light,  a  help,  in  its  immediate  sur- 
roundings.     (Matt.  5:13-16:   Phil.  2:15,   16,  and  otherb 
like  them.) 

(b)  Beyond.  Here  resounds  the  final  command  of 
Jesus:  "Go  ye,  therefore,  and  make  disciples  of  all  the 
nations."  (Matt.  28:19).  Here  reecho  many  and  great 
words  of  Paul  the  apostle  to  the 
Gentiles  and  here  shines  out  his  il- 
lustrious example  as  a  herald  of  the  gospel  and  rep- 
resentative of  his  brethren  in  many  a  land  and  clime. 
He  was  sent  out  from  the  church  at  Antioch  (Acts 
13:1),  he  came  back  and  reported  to  it  (Acts  14:26- 
28),  the  success  of  his  mission.  Glorious  Antioch! 
Phillippi  (Phil.  4:10-16)  "sent  once  and  again"  to 
help  support  him  wliile  he  toiled  in  other  places.  And 
the  beloved  John  (3  John  8)  congratulates  and  exhorts 
Gains  on  the  subject  of  work  by  messengers  among  the 
heathen,  that  so  we  may  be  "fellow-helpers  to  the 
truth." 

2.  The    character.      What    kind    of    work    must    a 
church    do    in    the    world?      This    is    a    most    important 


184  The  Doctrines   of   Our   t'tiith. 

question   and   needs    wise   answering.      (a)    First  of   all 
and     cliicfl^',     an     evangelical    work. 
The  i3y    this    is    meant   a    gospel-giving 

f  't  Work  ^^^•'1'^  for  sinning  and  lost  souls. 
Evangelical.  Never  should  a  church  fail  to  recog- 
nize this  as  its  most  imperative 
mission.  There  is  danger  of  slighting,  crowding  out, 
depressing  this  primary  and  indispensable  duty  of  the 
churches.  The  Scriptures  already  a  Iducod  in  this  dis- 
cussion lay  this  duty  heavily  on  the  churches. 

(b)  But   there   is   also   a    benevolent    work — a   work 

of  help  to  the  poor,  the  needy,  the  sick,  the  sad.     Jesus 

did   this   kind   of   work;    so  did   the   apostles   and  early 

_  ,      .  believers;    and   James   tells   us   that 

Benevolent.        ...  ,        i  c,   i      i-  •       + 

it  IS  pure  and  undenled  religion  to 

"visit  the  fatherless  and  widows  in  their  affliction" 
(James  1:27).  Christian  churches  have  alwaj's  recog- 
nized this  duty,  and  right  nobly  have  they  discharged  it. 

(c)  Our  modern  churches  do  a  good  amount  of  edr- 
ucational  work.  There  is  no  Scripture  command  or 
precedent  for  exactly  this  kind  of  work.     But  it  grew 

out  of  the  need  of  an  educated 
Educational.  ministry  and  gradually  assumed  its 
present  beneficent  proportions.  The  training  of  youth 
under  Christian  auspices  is  a  work  of  excellent  de- 
sign, and  surely  not  contrary  to  any  Christian  prin- 
ciple or  precept. 

Also  and  finally  our  churches  help  on  certain  re- 
formatory  work  in  the  world.  There  are  all  sorts  of 
reform   movements   on   foot.     There  are   many   ways   in 

_   ,  ^  which  a  church  can  help  in  a  grood 

Reformatorv.  .    ^  -^    ,      , ,     , 

cause,  but  it  sliould  always  rem^p^- 

ber  that  it  is  not  a  reform  club,  and  beware  of  being 

diverted    from    its    true    gospel    mission. 


Christiun    Activities.  185 

3.     The   mctJiod.      (a)    As   indicated    above   a   church 
^vorks     directly     on     its     immediate 
Its  Methods        surroundings,    and    may    also    work 
of  Work.  ^^    ^'^^^    ^^^y    "^    ^^^    ^'^^    lines    of 

Direct.  effort    pointed    out    in    the    preced- 

ing  discussion, 
(b)      But    usually    and    more    effectively    in    remoter 
and    larger    places    of    influence   the    churches    work    by 
co-operation.      The    churches    by    their    representatives 
p  .  from  societies,  conventions,   commit- 

tees, boards  and  their  like,  gather 
funds,  manage  affairs,  and  in  general  direct  the  larger 
work  in  which  many  churches  join.  Some  Scriptural 
intimations  of  co-operative  work  may  be  found  in  Rom. 
16:1,  2;  2  Cor.  8:1,  2;  Phil.  4:15  (by  implication), 
3  Jolin  8.  The  no-operative  work  is  justified  by  its 
naturalness,  usefulness,  efficiency ;  and  is  not  contrary 
to  any  soimdly  inferred  Scriptural  principle.  Great 
is  the  work  of  a  church!  High  the  privilege  of  a  church 
member ! 


CHAPTER  XXV. 

LIFE    AXn     IMMORTALITY. 

We  live,  and  we  die — is  that  all?    Certainly  there  are 

other  spheres  than  this  world;   is  there  any  life  beyond 

this?      To   put   the   question    more    plainly,    does    man's 

soul  enter  any  other  mode  or  sphere 

Is  this  Life        pf  existence  after  deatli  ?     We  liave 
AH? 

before,   but  only  briefly  in  Chapter 

XI,    considered    this    question.      We   must    now    take    it 

up   again   and   discuss   it   more   fully,   though   not   even 

now  completely.     Is  this  life  all,  or  is  it  the  beginning 

of  immortality  ?      In  all  ages  this  has  been  for  man  a 

ynomentous  question;   it  is  no  less  so  today  than  in  the 

past.     We  shall  see  what  can  be  said  upon  it  apart  from 

Scripture,   and  also  in   the   light  of   Scripture. 

I.     The  QiESTiox  Apart  from  Scripture. 

1.     The  traditional  foundation.     We  have  inherited  a 
belief  in  the  life  after  death,  or  the  immortality  of  the 
soul,  not  only  from  our  fathers,  but 
The   Question      from   our  fathers'  fathers  and  from 
Apart   from       the  general  body  of  mankind  in  all 
r^J^^    '  age^-     This  is  one  of  the  most  gen- 

Traditional  prally    diflfused    and    persistent    be- 

Foundation,         liefs  of  whicli  history  makes  record. 
Whence  came  it?   and  why  so  per- 
sistent?     We   may   not   be   able   fully   to   explaiu;    but 
18G 


Life   and  Immortality.  187 

the  following  suggestions  may  help  to  account  for  the 
fact:  (a)  The  attractiveness  of  the  doctrine,  and  the 
love  of  life  no  doubt  strengthen  the  belief,  but  they 
could  scarcely  have  originated  it.  (b)  There  is  some- 
thing of  an  intuitive  belief  in  the  life  of  the  soul  apart 
from  the  body,  (c)  There  may  have  been  even  among 
heathen  peoples  some  dim  traditional  recollection  of 
paradise,  of  God's  promise  to  men.  But  however  all 
this  may  be,  the  fact  is  clear  that  the  belief  in  im- 
mortality is  one  of  mankind's  most  cherished  traditions. 
May  it  ever  be  so! 

2.     The    pMlosophic    speculation.       Of     course     men 
would  argue  and  speculate  on  a  question  so  important, 
finding  reasons  to  confirm  or  justify  so  pleasing  a  tra- 
dition,       (a)    The     dictinction     be- 
^'^f  .  tween    mind    and    matter,    soul    and 

Spec*ulation.  ^°^'^'  ^^^"gh  denied  by  some,  shows 
that  we  cannot  infer  the  death  of 
the  soul  from  that  of  the  body.  On  the  contrary,  we 
would  rather  infer  the  escape  of  the  soul  and  its  con- 
tinued life.  (b)  The  analogy  of  the  indestructibility 
of  matter  helps.  If  matter  cannot  be  annihilated,  but 
only  changes  its  form;  and  force  is  never  spent,  but 
only  transferred;  why  should  not  spirit  be  released  from 
body  and  live  on?  (c)  The  incompleteness  of  life,  the 
yearning  for  "more  life  and  fuller,"  calls  aloud  for 
immortality.  This  view  takes  strong  hold  of  some;  it 
was  mighty  with  Socrates,  and  had  weight  even  with 
Mill. 

But  after  all,  these  philosophic  arguments  are  very 
debatable;  they  are  helpful,  but  not  convincing.  So 
we  have 


188  'J'lic   Doctrines   of   Our   Faith. 

3.  The    agnostic    interrof)(itio)i.     Disbelieving    divine 

revelation,  discarding  tradition, 
The  questioning  philosophy,  the  agnostic 

Agnostic  ^  "Who  knows?"   and   answers 

Interrogation.        •'  ^  x-  ,    ,     ,. 

his     question     himself:  >sobody! 

Arguments  cannot  demonstrate,  experience  cannot  veri- 
fy ;  therefore,  he  argues,  we  cannot  know ;  and  since 
we  cannot  know  we  cannot  affirm,  and  since  we  cannot 
affirm  we  may  as  well  deny!  Sad  logic,  and  a  sadder 
conclusion. 

4.  The  materialistic  negation.  Here  we  touch 
the  bottom  of  doul)t,  and  reach  flat  denial.  According 
to   this   view   there   is   no   soul,   only   body.      When   the 

body  succumbs  to  death  its  chemical 
The  elements    pass    into    other    forms    of 

Materialistic       matter,     its    forces     are     dissipated. 
Negation.  „,,    ,        ,       „       rp,        j.. 

Ihat  ends  all.  Ine  utter  impos- 
sibility of  proving  this  repulsive  doctrine  by  either 
analogy  or  experience  makes  no  diflference.  Your  aver- 
age materialist  is  a  dogmatist  of  high  degree. 

Let  us  reverse  our  steps.     From  flat  denial  we  reach 

confessed  ignorance,  from  this  we  rise  to  a  philosophic 

"perhaps,"   and   then   we   grasp   and 

Retracing  j^  j^         agelong  and  persistent  tra- 

Our  Steps.  ,.^.  ^,      »  ^  ,      ^ 

dition;    and    now    we    are    ready    to 

take  a   stand  on  the   Rock  of  Ages. 

II.     The    Teachtxg    of    Scrxptxtre.      Accepting    the 

Bible  as  the  true  Word  we  have  no  further  uncertainty, 

for   it   teaches   the   reality  of   a   life 

Scriptural  beyond   the  grave   with   a   force  and 

Testimony.         ilcarness    which    leave   no    room    for 

question. 

1.     The     Old     Testament     foreshadouing.       Here     a 


Life    and   Immortality.  189 

sober    study    avoids    extremes.      We    cannot    force    New 

Testament   ideas   back   into   the  Old 

The  Old  Tes-     Testament  and  claim  that  the  doc- 

tament  Fore-     ,   .       •     *  n  i     i      i  ^   ^ 

,    J  tnne   is    lully   and   clearly    revealed 

shadowing.  •'  •' 

in   the   ancient    Scriptures,    nor   can 

we  go  so  far  as  to  say  that  before  the  coming  of  Christ 
God's  people  had  no  knowledge  of  this  great  truth. 

(a)  The  distinction  between  body  and  soul  is  taught 
in  such  a  way  as  to  imply  the  continual  life  of  the  soul 

after    the    death    of   the    body.      See 
The  Gen.    2:7;     1    Sam.    28:1-14;    Eccl. 

Continued  12 : 7.     The  last  is  very  clear  on  the 

flf  ^^Smi?  °^       P°^"*  ■      "^^^®    ^"^^   ^^^^^^    return   to 
Implied.  ^'^^  earth   as  it  was,  and  the  spirit 

shall  return  unto  God  who  gave  it." 
The  calling  back  of  Samuel  by  the  witch  of  Endor,  if 
we  take  the  passage  literally,  as  it  is  best  to  do,  is 
mj'sterious  indeed;  but  it  at  least  teaches  the  point 
under    consideration. 

(b)  The  existence   of   a   realm,   or  place,   or   state  of 

being,     after     death     is     frequently 
Allusions  to       mentioned   or   alluded   to.      (1   Sam. 

Af?^*?.     ^1,        28:1-14;     Psl.     16:10;    Prov.    9:18; 

After  Death.  '  '  ' 

Isa.  14:9  ff).    This  is  not  very  clear, 

but  it  has  force. 

(c)  Some  expressions  in  regard  to  the  death  or  de- 
parture of  individuals  indicate  existence  beyond  the 
grave.     Of  Enoch  it  is  said  that  he  "was  not,  for  God 

took  him."      (Gen.  5:24);  of  Abra- 

References  ham  and  Isaac  it  is  said  that  they 

to   the  Death    "were  gathered  to  their  fathers,"  or 

0       peci  c  "people,"     in     such     manner     as     to 

Persons.  1     1     >  ,    .        ,      .    , 

show   that   more   than   being   bunea 

is    meant    (Gen.    25:8;    35:29).      The    death    of    Moses 

(Deut.   34:5,  6).  and  the  ascension  of  Elijah    (2  Kings 


190  'i'ltc  Doctrines  of  Our  Faith. 

2:2,    11)     point    in    the    same    direction,    and    when    we 

remember     their     appearance     at     the     Transfiguration 

(Matt.   17:3)    the  fact  is  beyond  dispute. 

(d)    Besides,  there  are  a  few  special  passages  which 

seeni  clearly  and  beyond  question  to 

The  teacli    immortality.      Lack    of    space 

^™™°^*|^**y       forbids  discussion,  but  the  reader  is 

of  the  Soul 

Asserted.  urged  to  study  for  himself.  See  Job. 

19:25;    2    Sam.    12:23;    Psa.    16:10, 

11;    Isa.   26:19;    Dan.    12:2,   3,    13;    Hos.    13:14. 

2.     The    Xeto    Testament    teaching.      The    Old    Tes- 

lament  prepared   the   way   for  the   New,   both   by   what 

it   taught   and    by   what   it   left   for 

The  New  fuller     teaching.       It     leads     us     to 

Tea  hi   v  Christ,    "who    liath    abolished    death 

and  brought  life  and  immortality  to 

light  through  the  gospel."      (2  Tim.    1:10). 

(a)  Clear  and  confident  are  the  teachings  of  Christ 
himself.  In  Matt.  10:28  he  declares  that  though  men 
may  kill  the  body  tliejj  cannot  kill  the  soul.     In  Luke 

16 :  19  ff.  he  gives  us  the  parable  of 
Lnnst  s  ^j^^  j.jpj^  ^^^^^  ^^^  Lazarus,  teaching 

Statements.  „  ,    ^  ,  ,,      f 

in    a    figure,    but   no   less    really   fo*^ 

that,  the  conscious  after-life  in  heaven  and  in  hell.  The 
evangel  of  John  3 :  16  asserts  that  the  believer  shall 
"not  perish  but  have  everlasting  life;"  and  this  asser- 
tion is  repeated  in  various  ways  and  with  emphasis  in 
John  5:24;  8:51;  11:25,  26;  12:24-26;  14:1-6  and 
others. 

(b)  The  words  of  Paul  are  unmistakably  direct  and 
firm.  In  the  glorious  eighth  chapter  of  Romans  the 
doctrine  of  the  future   life  is  woven  in  all  the  fabric; 

but  finds  its  most  thrilling  assser- 
Paul's  tion    in    the    rapturous    persuasion 

lesti        y.         ^jj^|.  jjgj-^^jgj.  death  nor  anything  elst 


*      Life   and    hnmortulity.  191 

can  separate  us  from  the  love  of  God.  The  victorious 
paean  in  the  fifteenth  chapter  of  First  Corinthians,  while 
especially  teaching  the  resurrection  of  the  body,  in- 
volves necessarily  the  inimortalitj'  of  the  soul;  and  so 
of  2  Cor.  5:1-10;  1  Thess.  4:13  ff.  In  Phil.  1:23  the 
apostle  expresses  his  personal  preference  for  "depart- 
ing" that  he  might  "be  with  Christ,"  and  a  similar 
sentiment   is   found   in   2   Cor.   5:8. 

(c)  Other  New  Testament  writers  teach  the  same 
great  doctrine  of  immortality,  as  Peter  (1  Pet.  1:3-6, 
23),   who    tells   of   our   fadeless    inheritance    in    heaven, 

John  (1  John  2:17,  24,  25),  who 
The  Words  speaks  of  "abiding  forever"  with 
of  Peter,  ^^^     j^^^^    ^2o,  21),  who  writes  of 

John,  Jude 
and    Others.       the  same  "eternal  life    as  the  others ; 

and  the  book  of  Revelation  in  its 
wondrous  visions  fully  proclaims  the  great  truth.  Not- 
able here  is  the  vision  (Rev.  6:9)  of  "the  souls  of 
them  that  were  slain  for  the  Word  of  God."  Their 
bodies  had  been  martyred,  but  their  souls  were  safe 
under  God's  altar. 

(d)  Apart  from  these  particular  passages  (and  many 
others  not  mentioned)    we  may  argue  immortality  from 

the  general  trend  and  basis  of  New 
The  Pervad-  Testament  thought.  You  cannot 
^Yh      Ji^  imagine  the  doctrine  of  immortality 

Testament.         ^^^^  °"t  ^^  *'^®  -^^^^  Testament  with- 
out   virtually    destroying    the    book. 
It  is  in  the  very  fabric  of  the  thought. 

To   sum   up :      The   doctrine  of   immortality   is   not   a 

figment    of    fancy.      Notwithstanding    skeptical    denials 

or    questionings    it    abides    a    persistent    and    cherished 

belief     among     men,     supported     by 

o  m    a  y.  some  reasonings,  but  clearly  assert- 


192  TItc  Doctrines  of  Our   Ftiitti. 

ed  and  forever  assured  in  the  enduring  testimony  of 
tlie  \N'ord  of  God.  Tliere  let  us  rest  our  vexed  under- 
standings and  tired  hearts  "until  the  day  break,  and 
the   shadows   flee    away." 


CHAPTER  XXVI. 


THE   INTERMEDIATE    STATE. 


The    Scriptures    teach    the    immortality    of    the    soul, 
'as   we   have   seen;    they   also   teach   the    resurrection   of 
the  body,  as  we  shall  see ;  but  what  do  they  teach  con- 
cerning  tlie   abode   and   condition   of 
W     K  nw  ^^^^  ^^^^^  between  death  and  the  res- 

About   It?  urrection?     We  are  wholly  depend- 

ent upon  Scripture  for  information 
on  tliis  matter;  if  the  Bible  has  no  message  for  us  we 
are  totally  in  the  dark.  It  is  a  matter  of  interpreta- 
tion and  inference.  But  the  difficulties  of  interpreta- 
tion, and  the  natural  tendency  of  the  mind  to  speculate 
where  things  are  not  j^erfectly  clear,  have  led  to  the 
formation  and  advocacy  of  some  erroneous  views.  It 
will  be  well  to  clear  the  ground  by  considering  these 
before  we  proceed  to  unfold  the  teachings  of  the  Bible 
in   regard   to   this   "intermediate   state." 

I.     Erhoneous  Views  Considered. 

These   wrong   notions    may    be    conveniently   classified 

_  as   the   theory  of  denial,  the  theory 

Erroneous  ,  .  '  ,,      ,,       -^ 

Yjg  of    unconscwusness,    and   the   theory 

of    purgatory. 
1.     The    theory    of    denial.      Some    deny    that    there 


193 


194  The  Doctrines   of   Our  Faith. 

is  any   "intorniediate  state"   at  all.     According  to  this 
view  the  souls  of  the  dead  pass  jm- 

"^J^J^^^^^y        mediately   to   their   final    destiny   of 

of  Denial.  n-    •  1 1-         tj  ^  4.'^- 

suflering  or  bliss.  But  we  must  dis- 
tinguish  between   tv/o   phases   of   this   theory. 

(a)  The  extreme  view,  which  takes  the  resurrection 
and  judgment  to  be  spiritual  and  figurative,  and  as 
occurring  for  each  individual  at  his  death  rather  than 

for  all  at  once  in  the  future.     Ac- 

The  Extreme     eording  to   this   fanciful   notion,   for 

View 

the  believer  death  and  the  resur- 
rection are  simultaneous,  if  not  identical.  He  rises  as 
soon  as  he  dies;  this  corruptible  puts  on  incorruption 
by  escaping  forever  from  the  old  body  and  taking  on 
just  then  a  totally  distinct  spiritual  body!  This  view 
not  only  crosses  the  plain  meaning  of  Scripture  con- 
cerning the  resurrection,  as  we  shall  see  in  unfolding 
that  meaning,  but  also  requires  a  corresponding  change 
of  view  in  regard  to  the  Second  Coming  of  Christ  and 
the  Judgment.  This  view  virtually  denies  the  reality 
of  all  these  events  as  future  occurrences  and  makes 
them  only  continuous  processes,  or  events  only  to  each 
individual   at  his  death. 

(b)  Some  modification  of  this  view  is  conceivable, 
though  not  perhaps  formulated  as  a  theory,  by  which 
one  sliould   hold   that  the  common   views  of  the   Ilesur- 

rection    and    Judgment  are    sound, 

A  Modified  ,,^,^  ^j,j^^  ^l^^g^,  .^j^^.  events  will 
View. 

make  no  real  difference  in  the  state 

of  souls  after  death.  The  destiny  of  each  is  determined 
at  death,  and  the  subsequent  great  events  will  in  no 
wise  alter  the  situation.  As  to  this,  our  study  of  the 
Scriptural  doctrine  will  show  that  there  must  of  neces- 
sity be  fionic  flifference  between  these  states,  though  we 
may   not   be   able    clearly    to   explain    just    what    it    will 


The  Intermediate  State.  195 

be.     Belief  in  a  real  resurrection  and  judgment  logically 
requires    belief    in    some   kind    of    "intermediate    state." 

2.  The  theory  of  unconsciousness.  This  some^- 
what  attractive  and  plausible  view  is  that  at  the  death 
of    the    body    tho    soul    passes    into    absolute    and   total 

unconsciousness,       a       deep       sleep, 
The  Theory       dreamless  and  dark ;  that  from  this 

„«;«„„-«„„  it  will  be  wakened  at  the  resurrec- 

sciousness. 

tion,  come  to  judgment,  and  receive 
its  final  award  of  pmiishment  or  glory.  Thus  the  be- 
liever, knowing  nothing  of  the  interval,  will  to  all  in- 
tents and  purposes  enter  at  once  upon  his  eternal  bless- 
edness. 

The  objections  to  this  view  are:      (a)    That  it  is  evi- 
dently  made   to  order   so   as   to   avoid   some   difficulties 
in   the   other   view,   but   it   makes   more  than    it   solves, 
(b)    It  is  so  clearly  opposed  to  the 
Objections  general    teaching   of    Scripture,    and 

H*,  to  the  plain  meaning  of  a  few  well- 

known  passages,  as  to  be  untenable. 
These  passages  will  be  discussed  later;  it  is  sufficient 
here  to  refer  to  them:  Luke  23:43;  2  Cor.  5:5-9; 
Phil.  1:23.  How  any  one  can  read  these  Scriptures 
and  hold  this  theory  is  a  mystery  to  this  writer. 

3.  The  theory  of  purgatory.  This  is  the  Roman 
Catholic  doctrine.  Full  discussion  here  is  of  course  im- 
possible.     In    brief,    this    theory    is    that    all    believers, 

except     some     martyrs     and     other 

ZZ^  r  highly    favored    individuals,    do    not 

Theory  of  I        .  ■  j^     ■, 

Purgatory.         enter  at  once  into  heaven,  but  pass 

into  a  place  of  purifying  (hence 
purgatory)  wliere,  by  varioius  disciplines,  they  are  pre- 
pared for  ultimate  admission  into  heaven.  This  notion 
grew  out  of  the  opinion  of  some  early  Christians,  who 
held  that  the  common  believer  went  to  a  state  of  bein^ 


196  The  Doctrines  of  Our  Faith. 

but  little  better  than  this  carthlj'  life,  to  wait  for  the 
resurrection.  To  this  was  added  the  belief  that  these 
must  somehow  be  prepared  for  heaven  while  they  waited, 
and  so  all  the  elaborate  doctrines  connected  with  purga- 
tory came  to  be  held  by  the  Romanists.  Historically, 
the  doctrine  grew  out  of  an  early  error;  it  has  no 
rational  support,  and  is  utterly  without  foundation  in 
Scripture.  It  is  thus  pure  speculation,  and  can  have 
no  force  except  with  those  who  believe  that  the  Roman 
church  has  authority  to  make  doctrines  for  Christians 
to  believe! 

II.     The  Scripture  Teaching. 

On  some  points  the  teaching  of  the  Bible  is  not  clear — 
God  has  not  seen  best  to  reveal  all  the  truth  as  yet — and 
as    to    these    we    are    shut    up    to    reverent    inference 
and  waiting.     But  on  two  essential 
Scriptural  things,   contrary   to  the   errors   just 

estimony.  mentioned,  the  language  of  Scrip- 
ture in  a  few  decisive  passages  is  plain  and  ought  to  be 
final.  These  two  points  are  that  the  souls  of  departed 
believers  are  still  conscious,  and  that  they  enter  the 
presence  of  Jesus.  What  more  than  this  Ave  may  infer 
we  should  hold  with  caution.  I^t  us  first  consider  the 
meaning  of  several  passages  of  Scripture,  and  then  infer 
as  we  may. 

1.     Study    of    Scripture    passages.      The    appearance 
of  Moses  and  Elijah  at  our  Lord's  transfiguration   (Matt. 
17:1-8)     makes    the    impression    of 
Study   of  their  coming  from  a  spliere  of  con- 

Specific   Pas-    scions  life  and  glory  to  converse  with 
Transfie-  ^^'^  cheer  tlie  Son  of  Man  in  regard 

uration.  ^  his  near  decease  (Luke  9:31),  and 

not  tliat  they  were  awakened  out  of 


The  Intermediate  State.  197 

any  dreamless  sleep,  or  called  from  a  sphere  no  better 
that    this    earth.      In    Luke    16:19-31,    Jesus    gave    the 

parable   of   the   rich   man   and   Laz- 

if^^o^^  ^  arus,     indicating     consciousness     in 

Tyj  both  the  wicked   and   the   righteous. 

Lazarus  is  happy  in  Abraham's 
company;  the  ricli  man  is  suffering  in  hell;  the  bodies 
of  both  have  been  left  behind.  Lest  this  should  be 
considered  as  merely  figurative  teaching  and  corre- 
sponding to  no  exact  reality,  we  have  other  and  vin- 
figurative  language.     In  Luke  23:43  our  Lord  says  to 

the  penitent  robber:      "Verily  I  say 
Other  unto  thee,  today  thou  shalt  be  with 

me  in  paradise."  Now  the  body  of 
Jesus  was  to  be  in  Joseph's  tomb,  that  of  the  poor 
robber  to  be  in  the  potter's  field,  but  yet  he  was  to  be 
with  Jesus  in  Paradise.  (As  to  paradise  see  2  Cor. 
12:4;  Rev.  2:7).  This  promise  certainly  conveys  the 
assurance  of  conscious  personal  life  in  company  with 
Jesus  in  another  and  better  sphere.  It  is  perverting 
plain  language  to  twist  any  other  meaning  out  of  it. 
Now  notice  that  in  Luke  23:46  our  dying  Redeemer 
said,  when  about  to  expire:  "Father,  into  thy  hands 
I  commend  my  spirit,"  as  if  he  expected  to  be  with 
his  Father  when  released  from  his  suffering  body.  The 
first  recorded  Christian  death  illustrates  this  same  ex- 
pectation. For  when  Stephen  (Acts  7:59)  was  dying 
under  the  bruises  of  the  cruel  stones  he  called  upon  his 
Savior  and  said:  "Lord  Jesus,  receive  my  spirit,"  using 
almost  the  same  language  as  his  Master  before  him. 

That  this  expectation  of  being  conscious  and  in  the 
Master's  presence  was  the  hope  of  Paul  is  apparent 
from  two  of  his  most  striking  sayings :    ( 2  Cor.  5 : 5-9 ; 

Phil.    1:23).      In   the   first   of   these 
Paul's  Hope.       ^e    speaks    with    cheerful    confidence 


198  The  Doctrines  of  Our  Faith. 

of  "being  absent  from  the  body  and  present  with  the 
Lord,"  and  in  the  other  he  expresses  his  "desire  to  de- 
part and  be  with  Christ,  wliich  is  far  better."  If  we 
wanted  clearer  speech  than  this  we  could  not  reasonably 
expect  human  language  to  make  it  so. 

In  Hebrew  12:23  we  read  of  "the  spirits  of  just  men 
made  perfect,"  and  in  Rev.  14 :  13,  we  have  the  comfort- 
ing promise :     "Blessed  are  the  dead 
Hebrews  and      ^lio   die    in   the   Lord   from   hence- 
Ouoted*^^°°  fori/i:    yea,    saith    the    Spirit,    that 

they  may  rest  from  their  labors, 
for  their  works  follow  with  them,"  where  the  natural 
force  of  the  language  is  that  their  blessedness  imme- 
diately follows   their  death. 

Now  these  passages  sufficiently  prove  the  two  main 
points  involved,   namely,   that  the  existence  of  the  dis- 
embodied saints  is  a  state  of  conscious  personality,  and 
that  it  is  enjoyed  in  the  presence  of 
Deduction:  God.     As  to  the  state  of  the  wicked 

The  Soul  before   the   Judgment   the   only   hint 

,      ...  conveyed  in  these  Scriptures  is  in  the 

God.  parable  of  the  Rich  Man  and  Laz- 

arus,  and  as   that   is   a  parable  we 
should  be  cautious  in  pressing  literally  all  its  language. 
But  it  intimates  that  the  souls  of  the  wicked  are  apart 
from  the  good,  away  from  God,  suffering  and  wretclied. 
2.     Some     inferences.        We     must     recognize    these 
as   inferences    only,    but   they  may   be    valid   none    the 
less,      (a)    The   statements  concerning  the   Second  Com- 
ing    of     Christ,     Resurrection     and 
Some  Judgment     wliieh     we     shall     study 

Inferences.  hereafter,  show  that  the  state  of  the 

soul  immediately  after  death  is  not  its  final  state,  though 
exactly  the  nature  of  the  difference  is  not  clear.  (b) 
The  teachings  about  heaven,  though  chiefly  applying  to 


The  Intermediate  State.  199 

the  final  state  of  believers,  may  yet  in  a  measure  be 
true  of  their  condition  just  following  death,  for  the 
very  reason  that  the  distinction  is  not  clearly  drawn, 
(c)  Consciousness  and  company  imply  mutual  recog- 
nition fimong  the  saints,  and  this  is  confirmed  by  the 
blessed  thought  of  being  with  the  Lord.  In  his  pres- 
ence we  shall  know  him,   and  each  other. 

Let   us  be   prepared   with   martyred    Stephen   to   sav: 
"Lord  Jesus,   receive   my   spirit!" 


CHAPTER  XXVII. 

THE   SECOND   COMING   OF   CHRIST. 

The  subject  of   our  study   in   this   article  is   a  grand 
and  glorious   one,   but  it  is  of  vast  breadth  and  of  no 
little  difficulty.     Earnest  and  studious  men,  as  well  as 
those      who      are      visionary,      have 
Importance         thought  and  written  much  upon  it. 
e  ^.     .  We  shall  find  it  impossible  to  solve 

all  the  difficulties  or  to  answer  all 
the  questions  that  arise  in  connection  with  this  matter. 
It  is  equally  impossible  to  present  any  adequate  dis- 
cussion of  so  momentous  a  theme  within  the  brief  limits 
here  required.  But  we  may  obtain  some  suggestive  hints 
by  considering  what  the  Scriptures  teach  us  as  to  the 
fact,  the  time,  the  purpose  and  the  manner  of  our  Lord's 
return  to  earth. 

I.     The  Fact. 

That   Christ   will   come   a  second   time   to  this   earth' 

in    personal    presence,    is    definitely 

The  Fact.  ^^^  repeatedly  declared  in  the  New 

Testament   Scriptures. 

It     is     asserted     by     Christ     himself.      In    Matthew 

16:27,  28,  he  declares  that  the  Son  of  man  shall  come 

in  the  glory  of  his   Father,  with   his  angels.     He  goes 

on  to  refer  to  the  rewards  which  he 

Christ  •will    then    give    his    servants.      The 

Asserted  it.        parables  of  IMatthew  25,  concerning 

200 


Second  Coming  of  Christ.  201 

the  Virgins  and  the  Talents,  together  with  that  of  the 
Pounds  in  Luke  19:12  ff.  declare  that  he  will  come 
again.  Besides  these,  there  are  numerous  other  allu- 
sions to  the  coming  as  a  real  event.  In  Matthew  24 
and  25,  however,  Christ  discusses  his  coming  at  con- 
siderable length,  telling  what  he  desires  us  to  know 
about  that  great  event  and  using  it  as  a  warning  to  all. 
Thus  all  tliat  is  said  in  this  chapter  and  in  the  12th 
of  Luke,  beginning  at  tl>e  31st  verse,  rests  on  the  as- 
sumption of  the  second  coming  as  a  fact  distinctly 
recognized  by  himself.  Again,  in  Matthew  26:64,  in 
response  to  the  solemn  adjuration  of  the  High  Priest, 
our  Lord  declared  to  the  assembled  Sanhedrin  that  he 
would  surely  come  again.  In  the  precious  promise  of 
John  14:3-28,  he  asserts  that  he  will  come  again  to  re- 
ceive his  own  to  himself. 

2.  It  is  taught  by  the  Apostles.  In  Acts  1:10, 
11,  we  have  the  interesting  record  that  when  the  apostles 
stood  upon  Olivet,  there  appeared  to  them  two  heavenly 
messengers,  who  mildly  rebuked 
The  Apostles  their  standing  and  gazing  into  heav- 
aug  t  t.  gj^^  assuring  them  that  their  depart- 
ing Lord  would  come  again.  It  is  evident  that  they 
accepted  this  assurance  as  the  truth,  and  it  entered 
into  their  minds  and  lives  as  a  powerful  force.  In  1 
Peter  1:6,  7,  that  apostle  speaks  of  the  "appearing  of 
Jesus  Christ;"  James,  in  5:7,  urges  his  brethren  to 
"be  patient  unto  the  coming  of  the  Lord;"  and  John  in 
his  first  epistle,  2:28,  urges  believers  to  abide  in  him 
that  they  may  be  ready  to  meet  him  with  joy  and  not 
with  shame  at  his  coming.  And  in  Revelation  1 : 7, 
before  the  visions  begin,  John  declares:  "Behold  he 
cometh  with  clouds."  IMany  passages  of  Paul's  writ- 
ings occur  to  the  memory,  in  which  he  speaks  with  the 
certainty  of  definite  conviction  as  to  the  return   of  the 


202  The  Dnctrives  of  Our  Faith. 

Lord.  See  especially  1  Corintliians  1:7;  Philippians 
3:20;  1  Thessaloiiians  4:10;  Titus  2:1:5.  Also  the  au- 
thor of  the  Epistle  to  the  Hebrews,  chapter  9:28,  plainly 
declares  that  "unto  them  that  look  for  him  shall  he  ap- 
pear a   second   time   without   sin   unto  salvation." 

3.     Some    distinctions    to    be    observed.      The    com- 
ing of  Christ  as  a  personal  appearing  to  end  the  present 
state  of  things  must  be  distinguished  from  other  com- 
ings of  his  of  which  we  have  some 
Certain  ijjnt      in      Scripture.        The      great 

Notea*^*^°°^  events  of  history,  such  as  the  de- 
struction of  Jerusalem,  are  in  some 
sense  the  comings  of  Christ.  So  also,  the  coming  of  the 
Holy  Spirit  upon  Pentecost  and  into  the  lives  of  Christ's 
people  are  considered  to  be  the  coming  of  Christ.  Also 
death  may  be  conceived  as  the  coming  of  Christ — our 
Lord's  taking  to  himself  his  people.  This  may  be  re- 
ferred to  in  John  14:2,  3  and  in  other  places,  and  by 
some  these  comings  may  not  be  very  clearly  distin- 
guished from  the  one  great  event  so  clearly  predicted. 
But  this  uncertainty  should  not  obscure  in  our  minds 
the  positiveness  of  the  passages  considered  above.  They 
certainly  indicate  a  second  personal  visible  return  of  our 
Lord  to  the  earth. 

IT.     The  Time. 

Here  we  fall  upon  other  difficulties.     Much  specula- 
tion has   been  made   as  to  the  time  of  our  Lord's   re- 
turn.    The  exact  time  is  nowhere  revealed.     Like  death, 
the  second  coming  is  a  certain  event 
iJTie.  with     an     uncertain     time.       Some 

things  regarding  this  we  must  carefully  observe. 

1.     Christ    declined    to    fix    any    definite    time.      See 
Matthew  24:36-44  and   25:13,   as   well   as   Luke   12:40, 


Second  Coming  of  Christ.  203 

and  similar  passages  wliieh  may  be  found  by  consulting 
a  reference  Bible.    Add  to  these  that 
Wot   Den-  q^jj.  Lord  in  Acts   1 : 7,  in  answer  to 

nitely  fixed  ,  x-        f  i        j- 

bv  Christ  ^^   earnest    question    from    his    dis- 

ciples, gently  rebuked  their  inquis- 
itiveness,  telling  them  that  it  was  not^  for  them  to 
know  times  and  seasons  which  the  Father  had  estab- 
lished by  his  own  authority.  But  the  most  remarkable 
declaration  is  in  Mark  13:32,  where  our  Lord  says  that 
even  he  did  not  know  the  hour  and  the  day  of  his  com- 
ing. Surely  in  the  face  of  such  statements  it  is  idle 
for  man  to  fix  a  day  for  the  coming  of  the  Lord.  Some 
try  to  escape  this  conclusion  by  emphasizing  the  words 
"day  and  hour,"  saying  that  we  may  set  in  a  general 
way  the  time,  but  must  not  be  too  definite.  This, 
however,  is  rather  a  quibble  than  sound  reasoning. 

2.     The    expectation    of    the    apostolic    age.       It    is 

evident  from  the  writings  of  the  Apostles  that  though 

they  did  not  know  the  exact  time,  they  expected  the 

great   event   to   occur   in    their   owti 

The  Expec-        generation.     There  are  a  number  of 

.        .   ,.  indications    of    this.        See    1    Cor. 

Apostolic 
Age.  15:5,1,  52;   1  Thess.  4:15,  17;  James 

5:9;    1    Pet.    1:13;    4:7;    5:1,   4;    1 

John  2:18.     Yet  along  with  this  expectation  there  are 

assertions    of    uncertainty    regarding    the    exact    time. 

Paul   in   2    Thess.    2:1,    3,    warns    that    church    against 

pressing  too  literally  his  former  statements,  and  Peter 

in  his   second  epistle,   3:10,   takes   up   the  Lord's   word 

that  the  coming  would  be  like  that  of  a  thief   in  the 

night.      The  explanation   of   this   seeming   contradiction 

is,   however,    simple.      The    Apastles   did   not   know   the 

exact   time,   but   they   lived   in   constant   expectation   of 

the  second  coming,   and  that  is  what  tliey  meant  that 

Christians   should  always   do.     So  far  as  our  attitude 


204  J'he  Doctrines   of   Our  Faith. 

is  conccrnod,  we  should  iffi;;i id  tlic  coriiiiii^r  of  tlio  I.rird 
R3    iniiiiiiient. 

3.     Relation    to    the    Millennium.      In    a    wonderful 
passage    (Rev.   20:4,    10)    there   is   a   prophecy   concern- 
ing a  period  of  a  thousand  years,  commonly  known  as 
the   Millennium,   during  which  there 
Relation  should  be  rapid  progress  of  the  Re- 

I2.„        .  deemer's     Kingdom,     owing    to     the 

Millennium.  ^  ^     "^      '       .,^,„, 

connnement  and  restraint  of  Satan. 

Supposing  that  while  not  a  literal  thousand  years,  but 
an  indetinitely  long  period  may  be  here  meant,  and  that 
a  real  epoch  in  future  history  is  intended,  Christians 
are  divided  in  sentiment  as  to  whether  the  second  com- 
ing will  be  at  the  beginning  of  this  period  or  at  its 
L-lose.  The  passage  itself  seems  to  indicate  that  the 
Millennium  will  follow  the  arrival  of  our  Lord,  and 
that  at  the  close  of  that  period  will  be  the  Judgment 
Day.  But  there  are  other  passages  of  Scripture  which 
seem  to  indicate  the  immediate  resurrection  of  all.  both 
righteous  and  wicked,  and  their  judgment  upon  the 
coming  of  Christ.  (See  Matt.  16:27;  25:31-33;  2  Cor. 
5:10;  2  Thess.  1:6-10).  In  a  matter  so  obscure  it 
becomes  us  to  be  cautious.  Perhaps  the  larger  number 
of  Bible  students  and  theologians  consider  that  the 
second  coming  will  be  at  the  close  of  the  Millennium 
period,  and  that  tlie  highly  figurative  language  of  the 
passage  in  Revelation  is  to  be  interpreted  in  concord 
with  the  other  Scriptures  which  seem  to  teach  this  view. 

III.     TiiK  Purpose. 

We  need  only  briefly  indicate  the  objects  of  the  second 
coming  of  Christ,  as  tliis  is  taught  in 
The  Purpose,      the  Scripture.  Those  purposes  are  as 
To  Summon        follows:       1.     To   summon    the   dead 
the  Dead  ^^    ,.,         j^,^      g  gg,    29;     1    Cor. 

to    Life.  '  '         ' 

15:51,   52;    1   Thess.  4:15,   16. 


Hecond  Coming  of  Christ.  205 

2.  To    set    up    the    final    judgment.      Matt.     16:27, 

28;   25:31,  ff.;  John  5:27,  29;   Acts 

The  Final  i7:3i;  j>om.  2:1G;  2  Thess.  1:6-10; 

Judgment. 

•^  Heb.   9:27,    28. 

3.  To  end  the  present  dispensation  and  inavr- 
gurate  the  final  state  of  the  Kingdom.  Few  if  any  de- 
tails  of   this   glorious    consummation   are   given   to   us, 

but    the   event    itself    is    sufficiently 

To  Inau-  indicated    in    the    following    Scrip- 

gurate  the  tures:      Matt.    24:31;    25    (entire); 

Kingdom.  ^    ^^^     15:23-28;    2    Pet.    3:10-13; 

and     the    21st    and    22d    chapters    of     Revelation,    with 

many  other  passages  in  that  wonderful  book. 

IV.     The  Manner. 

This  may  also  be  briefly  discussed.     Of  course  all  the 

details      and      accompaniments      of 

The  Manner.       Christ's  second  coming  are  not  made 

known,  but  some  striking  traits  are 

given,  as  will  be  seen. 

1.  None    icill    be    looking    for    it.      The    world    will 

be   taken   by   a   surprise   terrible   to 
Unexpected.        ^j^^     wicked     and     glorious    to    the 
saints.      Matt.    24:36-51;    1    Thess.    5:1-3. 

2.  It     will     be    unmistakable.       There     will     be   no 

need   to    ask:      \yhat    is    this?      We 

Unmistak-         cannot  tell  when  it  will   come,  but 

^  when  it  does,  there  will  be  no  error 

as  to  the  event  itself.     Luke   17:24;   Matt.  24:27. 

3.     It  ivill  be  public — world-Tcnown. 

Y°^^^~  See   Matt.    24:30;    Acts    1:11;    Rev. 

Known.  ,   ^ 

1:  /. 

4.     It      icill      be      unspeakably     glorious.        Such      a 


206  The  Doctrines   of   Our   Faith. 

pageant   mortal  eyes  have  never  seen.     Various  figures 
are  employed   to   arouse   our   im<ag- 
UnspeakaDly       {nation    and    kindle    our    hopes    re- 
specting this   grand   event,   but  still 
the  blessed  reality  will  transcend  all  that  we  can  think. 
See  Matt.   16:27;  25:31;   1  Thess.  4:16;   2  Thess.  1:10; 
Rev.   1:7. 

Thus  the  fact  we  know,  the  time  we  know  not;  the 
purpose  is  made  known;  the  manner  is  somewhat  re- 
vealed. And  from  it  all  we  learn  two  very  important 
lessons.  One  is  that  we  should  not 
be  prying  into  what  God  has  kept 
hidden,  nor  be  positively  asserting  where  Apostles  w<?re 
in  doubt.  The  other  is  that  we  should  be  always  ready, 
for  in  such  an  hour  as  we  think  not  the  Son  of  Man 
cometh. 


CHAPTER  XXVIII. 

THE  RESURRECTION  OF  THE  DEAD. 

We  take  up  now  one  of  tlie  great  distinctive  doctrines 
of  Christianity.  Jesus  said  to  Martha  (John  11:25, 
R,  V.)  :    "I   am  the  resurrection  and  the  life;   he  that 

believeth  on  me,  though  he  die,  yet 
State^"'^^""^     shall   he  live."     This   we   may  take 

to  mean  not  that  the  soul  will  al- 
ways live,  apart  from  the  body,  but  that  the  7na7i  will 
again  live,  soul  and  body.  For  though  we  hold  that 
for  awhile  after  death,  that  is,  until  Christ  comes  the 
second  time,  souls  live  on  out  of  bodies,  yet  this  "in- 
termediate state"  will  be  ended  at  our  Lord's  appear- 
ing, and  then  there  will  be  a  restoration  of  the  complete 
personality  in  body  and  soul  reunited.  We  shall  not 
be  able  to  explain  clearly  just  what  will  be  the  nature 
of  the  new  body,  nor  its  exact  connection  with  the  old 
one,  but  our  study  of  Scripture  will  show  that  in  some 
sense  the  raised  body  will  be  the  one  that  died  and 
yet  most  gloriously  changed.  This,  of  course,  is  to 
be  true  of  the  righteous;  in  regard  to  the  wicked  the 
resurrection  will  be  to  a  worse  state.  So  much  for  what 
the  doctrine  is;  we  shall  consider  the  proof  of  it,  and 
then  some  matters  connected  with  it. 

I.    Proof  of  the  Doctrine. 

Mankind  has   almost  universally  believed  in  the  im- 
mortality of  the  soul,  but  we  look  in  vain  for  any  wide- 
207 


208  The  Doctrines  of  Our  Faith. 

.spread  belief,  if  there  be  any  at  all,  in  the  resurrection 

and  gloritication  of  the  body.     \\'hat- 

t,  ^  .  ever     hints     and     suf'i'estions    there 

Doctrine.  °° 

may    be   in   thought    not    innuenct'<l 

by  the  Bible  are  too  dim  and  uncertain  to  concern  us 

here;  our  appeal  is  to  the  Word  of  God. 

1.  Traces  of  the  doctrine  in  the  Old  Testament. 
The  Jews,  Sadducees  excepted,  generally  believed  in 
this  doctrine  in  our  Lord's  time,  and  he  endorsed  their 

belief    and    expounded    Scripture    in 
Old  harmony  with  it    (Matt.  22:29-33). 

Testament  j^^    j^^     19:25-27,    and    in    Psalm 

Testimony. 

10:9-11,  there  may  be  some  sugges- 
tion of  the  truth,  though  we  should  not  press  these 
passages  too  liard.  But  in  three  remarkable  passages 
in  the  Prophets  (Isa.  26:19,  20;  Ezek.  37:1-14;  Dan. 
12:2)  tlie  doctrine  begins  to  assume  distinct  shape. 
1  know  no  better  statement  in  regard  to  these  than 
that  of  Knobel  on  the  passage  in  Isaiah :  "The  whole 
passage  is  rather  an  earnest  wish  than  a  firm  hope; 
yet  in  it  lies  already  the  glimmering  notion  of  that 
Resurrection  which  in  Ezek.  37  comes  forward  more 
distinctly,  in  Dan.  12:2  ff.  appears  as  a  definite  ex- 
pectation, and  in  the  New  Testament  is  taught  as  a 
doctrine." 

2.  The  teaching  of  Christ  himself.  (a)  We  find 
that  our  Lord  accepted  and  endorsed  the  belief  cur- 
rent   in    his    time ;    but    with    important    explanations. 

In  Luke  14:14  he  refers  to  the  doc- 
Christ's  trine  as  though  commonly  believed, 
Teaching.  and  as  accepted  by  himself.  In 
His  Endorse-  John  11:23-25  he  accepts  Martha's 
ment  of  the  ^.^^^^  j^^^^  .^^,^,g  ^  remarkable  state- 
Current  ,  .  -  ,  , 
ggjjgf^  jiient  as  to  tiie  relatuju  ot  the  doc- 
trine  to    himself.      In    Matt.    22:23- 


Resurrection  of  the  Dead.  209 

33  he  answers  the  catch  question  of  the  Sadducees  and 
condemns  their  unbelief,  at  the  same  time  making  cer- 
tain explanations  in  regard  to  the  doctrine. 

(b)    We  find  further  that  our  Lord  declared  his  owti 

vital  connection  with  the  fact  of  the   resurrection.     In 

John  5:21-29  he  asserts  that  he  will  himself   call  the 

dead    to     life,     including    both     the 

His  Personal     ^^vicked  and  the  righteous.     In  John 

..  6:39,    40    he   distinctly   promises    to 

raise  up  at  the  last  day  those  who 

believe   in   him.      In   John    11:25,   already   twice   noted, 

he   declares   that   he   is   the   resurrection   and   the    life. 

Surely,  in  the  light  of  these  great  and  positive  sayings 

of  Jesus,  we  have  the  strongest  assurance  of  the  truth 

of  the  resurrection  of  the  dead. 

3.     The    doctrine    of    the    Apostles.      In    this    con- 
nection  it   is   iuiportant   to   bear   in   mind  several   par- 
ticulars:      (a)   The   resurrection   was   one   of   the   main 
topics   of   Apostolic   preaching.      See 
The  Apostle's     Heb.   6:1,   2,   where  it  is  mentioned 
Doctrine.  as    one    of    the    "first    principles;" 

The  Acta  4:2,  where  it  is  said  that  the 

a  Chi"/To'°ic     "^P^'^^l^^s    preached    through    Jesua 
of   Their  ^^^^  resurrection  of  the  dead;"  Acts 

Preaching.  17:18,  31,  32,  where  it  is  proclaimed 

by  Paul  at  Athens;  and  Acts  23:6; 
24:15;   20:8,  where  Paul  asserts  his  own  belief  in  the 
doctrine,  and  asks  for  the  sympathy  and  belief  of  others, 
(b)    There   is   also  much  incidental   mention  and   al- 
lusion, which  show  how  large  a  place  this  great  truth 
held  in  the  thought  of  the  authorized  teachers  of  the 
churches.     I  forbear  to  discuss  these 
Corroborative    passages,   though   they   would   repay 
Allusions.  an   earnest   examination.      See   Rom. 

4:17;   8:11,  23;    1  Cor.  6:14;  2  Cor. 


210  The  Doctrines  of  Our  Faith. 

1:9;   4:14;   Phil.  3:20,  21;   2  Tim.  2:18;   Rev.  20:6,   13. 

(c)   Definite  statement  and  argument  abound.     There 

are  three  immortal  passages  in  Paul's  writings  where 

the  doctrine  is  made  the  subject  of  special  treatment. 

Of   tliese   let   us   first   notice   2    Cor. 

Definite  5:1-5.     The  contrast  here  presented 

Statements         .     ,    ,  +i      c.      <^i  i     i  „  ., 

of  Belief  ^^   between  the     earthly   house,     the 

decaying  tent  of  the  soul,  and  the 
"house  not  made  with  hands,  eternal,  in  the  heavens,"  the 
raised  and  glorified  spiritual  and  immortal  body.  In 
1  Thess.  4:13-18  the  certain  fact  of  the  resurrection 
of  the  dead,  even  though  many  shall  be  alive  at  the 
l.ord's  cominfr.  is  urj^ed  as  a  consolation  to  the  be- 
reaved in  the  loss  of  friends.  The  living  at  the  com- 
ing of  *^he  Loi'd  will  liave  no  advantage  of  the  dead, 
for  these  shall  be  raised  to  glory.  The  other  passage 
is  the  magnificent  paean  of  praise  in  the  fifteenth  chap- 
ter of  First  Corinthians.  It  is  a  pity  that  our  asso- 
ciations with  that  glorious  outburst  of  inspired  elo- 
quence are  so  largely,  if  not  exclusively,  those  of 
funerals  and  grief.  Its  keynote  is  one  of  triumphant 
joy,  not  of  heart-breaking  sorrow.  Read  in  this  spirit, 
its  argumentative  unfolding  of  the  doctrine  of  the  res- 
urrection becomes  a  condensed  epic,  or  a  stirring  tri- 
umphal ode.  And  yet  the  logical  character  of  the  pas- 
sage remains  prominent,  and  its  teachings  are  the  most 
definite  that  we  have  on  the  great  doctrine  in  hand. 
Full  exposition  is  here  impossible,  but  three  salient 
points  must  be  enipliasized :  ( 1 )  That  Christ's  res- 
urrection is  the  guarantee,  and  in  some  sense  the  ex- 
ample, or  norm,  of  that  of  his  people  (verses  12-20, 
45-49).  (2)  That  the  raised  body  will  be  to  some 
extent  and  in  some  recognizable  way  the  same  as  that 
which  died  and  was  buried  (verses  35-38,  42-44,  52.  53). 
(3)   That  ou  the   other   hand  there  will  be  a  radical, 


Resurrection  of  the  Dead.  211 

complete   and  glorious  change,   so  that  the  raised  body 
will   be  "spiritual"    (that  is,   perfectly   adapted   to  the 
life   of   the    spirit),    immortal,    incorruptible,    beautiful 
(verses  35-54). 
We  may  now  consider  briefly, 

II.    Some   Matters   Connected   With  the   Doctrine. 

There    are    some    difficulties     and 
l\T&tters 
Related  to  some  great  and  blessed  consolation? 

the    Doctrine,    giowing  out  of  this  doctrine,  which 
we  should  not  omit  to  notice. 
1.     Difficulties.        Every      great      subject      has      its 
difficulties   of   thought.     Every  star  shines   in  the   dark 
void  of  space,   and   its   rays   taper  out  into  obscurity. 
We    can't    know    eveiything    about 
Its  _  anything;    let   us   be   glad   to   know 

Phvsical^^'  something.  Here  are  great  diffi- 
culties in  connection  with  the  res- 
urrection of  the  dead:  (a)  The  physical  difficulty. 
If  the  body  decays  and  its  chemical  elements  pass 
in<o  other  substances,  perhaps  into  other  human  bodies, 
how  can  that  same  body  be  raised?  Our  answer  is, 
we  are  not  required  to  believe  that  every  particle  of 
matter  that  ever  helped  to  form  a  body  shall  be  re- 
stored to  it  at  the  resurrection.  The  material  of  the 
body  is  constantly  changing  through  life;  an  old  per- 
son has  successively  combined  enough  material  tO'  make 
many  bodies,  and  yet  in  some  sense  his  body  remains 
the   same  through    all    changes. 

(b)   The    philosophical    difficulty.       How    can    it    be 
called  the  same  body,  in  view  both  of  the  chemical  dis- 
solution of  its  materials  and  the  radical  changes  to  be 
made     at     the     resurrection     itself? 
Philosophical.     Here    Ave    can    only     say    that    the 
question   of   personal   identity   from 


212  The  Doctrines  of  Our  Faith. 

birth   to   old   age    is   a   necessary   difficulty   of   thought, 

and  yet  we   recognize  the  same  person,  body  and  soul, 

throughout  life.     Also,  the  raised  body  of  our  Lord  was 

the  same  and  yet  changed,  as  all  the  accounts  of  him 

after   liis   resurrection   show.      We   simply   cannot   solve 

the  problem,  some  mystery  must  remain.     All   that  we 

can  say  is  that  in  some  sense  the  raised  body  will   bo 

the    same,    in    others    widely    and    gloriously    different. 

God  will  take  care  of  all  that. 

(c)   The  theological  difficulty.     Are  we  sure  there  is 

to   be   a  real    resurrection  ?     IMay    not   the   language   of 

the    Scriptures    be   figurative    and   teach    only    that   the 

_,      ,     .     ,         soul     is    its     own    body,    or    that    a 

Theological.       «    •    x     ,  u   i  »  •  •  i  j   *      -t 

spiritual  body     is  provided  for  it 

directly  it  escapes  from  the  "natural  body"?  This  mat- 
ter was  considered  in  a  former  chapter,  and  it  is  only 
necessary  here  to  say,  lliat  if  the  passages  of  Scrip- 
ture we  have  studied  do  not  teach  a  real  raising  up  of 
the  bodies  of  the  dead  we  can  liave  little  or  no  assur- 
ance that  language  can  teach  us  any  tiling  concerning 
the  future  life.  In  fine,  recognizing  problems  and  mys- 
teries as  yet  beyond  our  reach,  we  should  leave  these 
to  God  and  wait.      (See  Acts  26:8.) 

2.     Consolations.       Leaving     these     difficulties,     and 
accepting     the     plain     meaning     of 
Consolations,      the     Scripture     as     far     as     it     is 
Restoration         pjain,  we  come  upon  blessed  conso- 
sXily^  lations  in  connection  with  this  doc- 

trine, (a)  After  the  disruption  of 
death  there  will  be  the  restoration  of  the  wliole  per- 
sonality in  body  and  soul,  and  the  immortal  life  of 
both. 


Resurrection  of  the  Dead.  213 

(1))    The  raised  body  will  be  free  from  all  the  ills  to 

which   this   "earthly   tent-house"   is 

The  painfully   subject;    it  will  be  glori- 

Resurrection      ^^^    ^^^    ennobled,    perfectly    fitted 

to  the  eternal  spiritual  life. 

(c)    "So  when  this  corruptible  shall  have  put  on  in- 

corrupt'ion,    and    this    mortal    shall 

Sin  and  have  put  on  immortality,  then  shall 

Death  be  brought  to  pass  the  saying  that 

Vanquished.        jg    written,   Death    is   swallowed    up 

in  victory." 


CHAPTER    XXIX. 

JUDGMENT    AND    PLNISHMEIS'T. 

Following  upon  the  second  coming  of  Christ  and  the 
resurrection  of  the  deacl,  come  the  last  judgment  and 
the  fin.ll  awards  to  the  rigliteous  and  to  the  wicked. 
Here,    as    in    all    these    doctrines    of 


The  Bible 


tlie  future  life,  we  must  continually 


and  the  Last    ,  .         •    ,    +.    i^   xi      t,-i  i 

Things  '*'   ^'^   niind   that   the   iJible  gives 

us  only  outlines,  glimpses,  some 
details ;  but  not  anywhere  an  elaborate  discussion  or  a 
finished  picture.  Nevertheless  the  essential  tilings  con- 
cerning the  solemn  and  awful  doctrines  of  this  chapter 
are  told  us  with  meaning  so  distinct  and  emphasis  so 
fearful  that  we  can  only  escape  these  truths  either  by 
pei'\'erting  Scripture  or  repudiating  it.  There  is  no 
other  alternative.  Let  us  make  our  solemn  choice  l>e- 
fore  we  go  a  step  further.  Shall  we  take  the  Bil)le  as 
our  guide  and  accept  its  plain  teacliings  ?  Or  shall  we 
either  discard  the  Bible  or  twist  its  language  to  suit 
our  views  and  feelings?  Following  the  Bible  what  do 
we   find? 

I.     Judgment. 

In    various    ways    the    Scriptures    clearly    teach    that 

God   judges   men   for  their   character   and   acts.      These 

Divine  judgments  sometimes  come  upon  men  in  this  life, 

T   3  .  and    sometimes    death    may    be    re- 

Judgment.  4.        rru 

garded   as   a   judgment.     These  are 

214 


Judgment    and    Punishment.  215 

not  here  in  consideration.  What  we  are  seeking  to 
knoV  is  the  truth  of  God  concerning  judgment  in  the 
future  life.  Is  there  really  to  be  a  final  judgment? 
Who  will  be  the  judge?  And  on  what  grounds  will 
judgment  proceed? 

1.  The  fact  of  judgment.  One  of  the  most  ex- 
plicit declarations  as  to  the  fact  is  that  found  in  Paul's 
sermon  at  Athens  (Acts  17:31):  "He  hath  appointed 
a  day  in  the  which  he  will  judge 
The  Fact  or  ^j^g  world  in  righteousness  by  the 
man  whom  he  hath  ordained."  And 
when  Paul  stood  before  Felix  to  speak  "concerning  the 
faith  in  Christ  Jesus"  (Acts  24:24,  25),  he  "discoursed 
of  righteousness,  self-control  and  the  judgment  to 
come."  In  Paul's  letters  we  find  the  fact  asserted  in 
unmistakable  terms,  as  in  Rom.  2:3,  5,  16;  1  Cor.  4:5; 
2  Cor.  5:10,  and  others.  Peter  also  in  teaching  Cor- 
nelius and  his  family  (Acts  10:42)  distinctly  affirms 
the  coming  judgment,  and  in  his  epistles  (1  Pet.  4:5;  2 
Pet.  2:9)  repeats  Avith  empliasis  the  teaching.  John 
also  alludes  to  the  judgment  in  liis  first  epistle  (1 
John  2:28),  and  in  the  Revelation  in  many  places 
shows  forth  the  truth.  (See  especially  Rev.  6:17;  20: 
12).  Jude,  too,  teaches  it  (Jude  6,  14,  15),  and  there 
seems  to  be  allusion  to  the  future  judgment  in  James 
2:12,  13;  4:12.  See  also  Heb.  9:27;  10:27.  Thus  the 
Apostles  distinctly  set  forth  the  fact;  and  their  teach- 
ings are  based  on  those  of  our  Lord  himself,  as  may 
be  readily  seen  by  a  study  of  Christ's  own  words  in 
Matt.  25:31-46;  John  5:27-29.  See  also  Matt.  11:22, 
and  like  passages,  and  the  parables  of  the  Tares,  the 
Net,  the  Virgins,  the  Talents,  where  the  fact  of  a  fu- 
ture judgment  is  clearly  indicated. 

From  these  passages  we  learn  some  important  de- 
tails   connected   with   the   fact  of  judgment:      (&,)    That 


2ir.  TItr   Dnrlritirs   of   Our   Faith. 

it   will  come  after  doath  and  the  tesiiirection,  in  con- 

iioction    with    the    second    coming   of 

TV   .    .,  Christ;     and     (h)     that    it    will     be 

Details. 

universal;    all    iiien    will    be   judged, 

and   perhaps   even   the   fallen   angels;    and  (c)    that   it 

will    be   a   definite   event    (called   a   "day")  and   not   a 

continuous   and   endless   process.      ^Vhat   a  fearful    and 

solemn  truth! 

2.  The  Judge.  God  is  to  be  the  judge,  but 
it  is  taught  that  he  will  act  in  the  person  of  the  Son, 

not   in   that   of   the   Father,   or  the 

The  Judge.        ^^-^^  Spirit.      (See  again  Matt.  25: 

31-.34;   John  5:22,  27;  Acts   17:31;   Rom.  2:16;    14:10; 

2   Cor.   5:10.)      It  is   a  blessed   consolation   in  view  of 

that  dreadful  day  that  our  Savior  will  be  our  judge. 

3.  The  grounds  of  judgment.  These  are  clearly 
indicated.  We  need  not  err  on  this  point:  (a)  Char- 
acter,  Rom.   2:16;    (b)    Works,   Matt.   25:34  fT;    2   Cor. 

5:10;    (c)    Relation  to  Christ,  John 

o?ju^dgment.  ^  =  ^^'  ^^'  '^^^  ^^^^  ^^  ^^^  '^^""^''^ 
test,  and  for  two  reasons:  first,  be- 
cause rejection  of  Christ  is  a  wucked  act  toward  God, 
and  a  revelation  of  character;  and  second,  because  re- 
jection of  Christ  is  refusal  to  accept  the  only  means 
whereby  sinful  character  may  be  purged  and  wicked 
actions  may  be  pardoned.  All  men,  as  sinners,  are 
under  condemnation;  God  has  provided  a  way  of  es- 
cape, so  tiiat  he  may  be  just  and  yet  the  justifier  of 
him  who  hath  faith  in  Jesus;  if  any  refuse  the  offer 
of  God's  mercy,  they  justly  remain  nnder  his  condemna- 
tion, with  the  sin  of  rejection  addod.  And  3o  we  are 
led  to  the  second  topic  of  this  chapter. 


Punishment. 


Judgment    and    Punishment.  217 


II.     Punishment. 

Here  we  shall  find  it  proper  to  discuss  the  fact,  the 
nature,  the  place,  and  the  duration 
of  the  punishment  of  those  who  shall 
l)e  condemned  at  the  judgment. 

1.     The      fact      of      punishment.      The      doom      pro- 
nounced by  the  holy  and  just  God  at  the  judgment   is 
to  be  not  a  mere  formality,  a  sen- 
^^6  fence  of  words  only;  but  a  real  and 

Punishment  teiiihle  punishment  is  to  follow  it. 
As  the  passages  of  Scripture  which 
teach  the  fact  are  the  same  as  those  from  which  we  de- 
rive our  views  on  the  other  points  just  mentioned,  it 
will  be  convenient  to  give  the  proof-texts  here  and  not 
repeat  them  under  each  following  topic. 

(a)    In  the  Old  Testament,  in  addition  to  the  numer- 
ous passages  which  speak  of  the  judgments  and  punish- 
ments  of   God   on   sinners   in   this   life,   there  are   some 
which  more  or  less  clearly  point  to 
Old  the  punishment  of  the  future  state. 


Testimonv  Notable  here  is  the  closing  word  of 

Isaiah  (Isa.  66:24),  which  our 
Lord  more  than  once  seems  to  have  had  in  mind  when 
he  spoke  of  this  matter.  Also  in  Dan.  12:2  we  see  un- 
mistakable reference  to  the  punishment  of  the  wicked 
in  the  "shame  and  everlasting  contempt"  to  which 
some  shall   rise. 

(b)      Two   passages    in   which   John 
-  ,      ,,  the  Baptist  speaks  of   the  final   re- 

Baptist's  suits    of    refusing    Christ    teach    a 

Warnings.  fearful  lesson.     See  Matt.  3:12  and 

John  3:36. 
(c)    It    is    remarkable    that    by    far    the    fullest    and 


:il8  The  DoclriiKs   of   Our   I'ltilh. 

(-•learost    teachings    on    tliis    painful    subject    shonld    be 
found    in    the    sayings    of    Jesus    himself.      Perfect    love 

gives   earnest   warning.      In   numer- 
Christ's  Ex-  .  ,  .• 

plicit  Words.  ^""^  ^^^ngs,  some  only  suggestive, 
some  parabolic  and  figurative,  and 
some  terribly  explicit,  our  Lord  sets  forth  the  certain 
and  awful  punishment  of  the  wicked.  In  Matt.  7:13  he 
warns  as  to  the  broad  waj*  that  leads  to  destruction, 
and  in  verse  23  already  foreshadows  the  doom  of  false 
professors.  See  further  Matt.  10:28;  13:40-42,  47-50; 
1G:2G;  18:7-9;  18:34,  35;  22:11-14;  24:48,  51.  In  the 
2.jtli  chapter  of  Matthew  the  teaching  is  very  clear. 
We  have  first  the  parable  of  the  \'irgins,  showing  the 
rejection  of  the  unprepared  (verses  10-12);  then  the 
parable  of  the  Talents,  with  the  casting  out  of  the  un- 
l)nifitable  servant  (verse  30)  ;  and  then  the  vivid  and 
impressive  description  of  the  last  judgment,  (verses  31- 
40),  with  the  dismissal  and  punishment  of  the  wicked. 
In  Mark  9:42-48  there  is  emphatic  repetition  of  the 
teaching  in  regard  to  the  punishment  of  offenses  and 
an  allusion  to  Isa.  00:24.  Important  passages  are  also 
found  in  Luke's  Gospel.  See  Luke  12:4,5-48;  13:23-28; 
l(i: 23-37.  And  in  John  5:22-27  we  have  the  teaching 
about    the   resurrection   and   judgment. 

(d)    Other  passages  are  found  in  tlie  apostolic  writ- 
ings,     bee   Rom.   2:5-9    (especially   verse   8);    2   Thess. 

1:9,     "Punished      with     everlasting 
Apostolic  1    4^       f         f  *i  t 

References.  destruction     from     tlie    presence    of 

the   Lord."     There  are  several   pas- 
sages bearing  on  the  subject  in  the  book  of  Revelation, 
of  which  that   in  chajjter  14:9-11   will  serve  as  a  fear- 
ful exam])le.     Do  all  these  terrible  words  mean  nothing? 
2.     The    nntine     of     punishment.     From     the     Scrip- 


Judgment    (unl    riDiishniciit.  219 

turcs  given  we  infer  several  ini- 
The  portant      things       regarding      the 

Nature  of  j^jj^^^      of      pvmishment    which     the 

Punishment.  •,,•,,  •  ,    \   ^^.      n^  u 

Deprivation        wicked  will  receive,      (a)   It  will  be 

deprivation.  Tliey  will  be  "cast 
out"  from  God,  from  the  angels,  from  the  good;  sepa- 
rated from  the  righteous;  the  "talent"  will  be  taken 
from  "the   unprofitable   servant." 

(b)  There  will  be  the  natural  consequences  of  sin. 
Sin   itself   will   continue    (]Mark   3:20);    the   society   of 

the  devil,  his  angels,  and  of  wicked 
Environment  g^^^jg  ^^^^  ^^.jU  f^g^^j.  j^_  jj^  ^j^^^ 
of  Evil. 

is   "unjust"   and  "filthy"    (Rev.  22: 

li)   will  be  left  to  his  chosen  character.     Can  anything 
be   worse  ? 

(c)  There  will  also  be  positive  infliction  of  suffering. 
Many  of  the  passages  show  this  very  clearly,  and  it  is 

„    „    .  necessarily     involved     in     the    word 

"punishment".  It  is  no  doubt  true 
that  figurative  language  is  employed,  as  to  "fire", 
"brimstone,"  the  "worm  that  dieth  not,"  and  the  like; 
but  these  expressions  certainly  mean  suffering,  dreadful 
Bufi'ering ! 

(d)  But  we  have  reason  to  believe  the  punishment 
will  be  graded  or  proportionate  to  the  offence.  We 
may  infer  this  in  general  from  the  justice  of  God,  and 

besides  from  the  teaching  that  "ac- 
Proportion-  cording  to  their  deeds  accordingly 
he  will  repay",  and  more  definitely 
etill  from  what  our  Lord  says  (Luke  12:47,  48)  in  re- 
gard to  those  who  shall  be  beaten  "with  many"  and 
"with  few"  stripes.  But  here  is  a  momentous  lesson 
for  us :  The  greater  privileges  abused  the  greater  pun- 
ishment received. 

3.     The       place       of       pindshincnt.       The       idea       of 


220  The   Doctrines   of   Our   Faith. 

locality    in    connection    with    the    punisliment    of    those 
against   whom    judfjment   is   pronounced    is    involved   in 

the   nature   of   tlie   things.      If   souls 
The   Place   of     ]jyg  on,   they   must  live  somewhere; 

if  they  suffer  punishment  it  must 
be  somewhere.  Tlie  place  is  not  definitely  located  for 
us  in  the  Bible  representations,  but  it  is  named.  It  is 
somewhere,  and  it  is  named  hell.  The  one  English 
word  translates  two  different  New  Testament  terms. 
One,  "hades",  is  the  general  word  for  the  place  of  the 
departed,  the  realm  beyond  death.  It  may  include  the 
place  of  punisliment  (as  in  Luke  16:23),  but  does  not 
refer  specifically  and  exclusively  to  that.  But  the 
other  word,  "gehenna",  does  describe  the  place  of  suf- 
fering. The  word  is  of  Hebrew  origin,  and  at  first 
meant  the  Valley  of  Hinnom,  the  place  of  carcasses  and 
fires  outside  Jerusalem,  but  was  given  as  a  name  to  the 
fearful  abode  of  the  lost  after  death.  The  word  occurs 
with  this  meaning  in  Matt.  5:22,  29;  18:9;  23:15,  33; 
Mark   9:43,  45,  47;    Luke   12:5;    Jas.   3:6. 

4.  The  duration  of  punishment.  Our  Lord's 
declaration  as  to  this  is  explicit  and  unequivocal.  He 
says  of  the  condemned  (Matt.  25:46)  :  "These  shall  go 
away  into  everlasting  punishment."     With   these  words 

agree    the    other    passages    mention- 

The  od.      Thus,    the    plain    teaching    of 

Duration  of       (,^,j,g    ^y^^^j     j^    ^y^^^    ^.j^^    ^^^^^^    o, 

Punishment.  .      . 

punishment  for  sm  is  endless.      Ihe 

same  word  "everlasting"  is  used  in  the  Greek  to  describe 

the  happy  state  of  the  righteous  and  the  wretched  state 

of  the  wicked.     If  one  is  eternal,  so,  also,  is  the  other. 

Because   the   doctrine   is    so   dreadful,    and   our   natural 

feelings    revolt    against    it,    men    have   tried    in    various 

ways  to  break  the  force  of  the  Scripture  teaching,  and 

explain    it    away,    either    altogether,    or    in    part.      The 


Judgment    and    Punishment.  221 

limits  of  tliis  chapter  do  not  admit  of  a  statement  and 
refutation  in  detail  of  these  various  theories.  The  one 
comprehensive  and  sufficient  answer  to  them  all  is  a 
clear  and  candid  exposition  of  the  Scriptures  which 
bear  on  the  subject. 

It  is  better  to  accept  the  teaching  of  Christ  and  act 
upon   it.     Our  refusal  to  believe  it  does  not  make  the 

doctrine      untrue.       For     ourselves, 
Attitiiflp  ^^^  ^°^  "^'*   fellow-men.  the  evident 

duty  is  to  put  trust  in  the  Savior. 
In  view  of  judgment  and  punishment,  the  certain  conse- 
quences of  sin,  let  us  lay  hold  of  the  helping  hand, 
which  grace  extends  to  save  us,  and  lovingly,  faith- 
fully, warn,  exhort  and  influence  our  fellow-sinners  to 
do  likewise. 


CHAPTER   XXX. 


HEAVEN    AM)    ETERNAL    LIFE. 


After   tlie   resurrection   and   the  judgment   what   \vill 

be   the   life   of  the   saints?      Is   heaven   only   a  state  of 

being   without   reference  to   locality. 

The  Future        ^y   j^   jt    both    place   and   condition? 

5j   ■    .  Tlie  Scriptures  fully  teach  that  the 

future    blessed    life   of   the   saved   xs 

to  be  considered  both  with  regard  to  its  sphere,  and  its 

nature.     Thus  let  us  study  it. 

I.     The   Sphere,  or  Place,  Heaven. 

Of  course,  much  that  the  Bible  tells  us  in  regard  to 
heaven  is  to  be  understood  figuratively,  and  it  may  be 
quite  difficult  in  some  cases  to  draAV 
The  Place,  the   dividing    line   between   the   fig- 

urative and  the  literal ;  but  cer- 
tainly the  figures  yncun  something,  and  we  must  not  be 
too  easily  led  to  explain  tliem  away.  Trying  to  be 
suit-ably  cautious  in  both  directions,  let  us  notice  what 
is  said  as  to  the  locality  and  character  of  heaven. 

1.     Localify.       Tn     thinking    of    heaven    as    a   place 
we   need   not   imagine   it   a   small   or  separate  place.      It 
may    be    tlie    universe    in    its    sweep,    or   the   particular 
abode   of   the   saint  at   any   moment 
of   his   blessed    life.      We   may   con- 
ceive it  as  centered  where  the  personal,  visible  presence 
222 


Heaven  and  Eternal  Life.  223 

of  God  is  manifest;  or  as  extended  wherever  the  spirit- 
ual presence  of  God  is  distinctly  recognized  and  felt. 
Jesus  says  (John  14:2):  "In  my  Father's  house  ai'e 
many  mansions",  and  this  language  gives  us  both  the 
ideas  of  locality  and  of  extent.  More  particularly  the 
Scriptures  variously  represent  heaven  under  the  human 
conceptions  of  a  country,  a  city,  a  home. 

(a)  Heaven  is  a  coimtry.  In  one  place  it  is  called 
a  "heavenly"  country,  which  those  who  believe  in  God 
seek  after  and  hope  to  reach    (Heb.   11:14716).     In  an- 

A  "Country."  other  place  (Phil.  3:20)  Paul  says: 
"Our  citizenship  is  in  heaven." 
And  in  many  places  it  is  called  a  "kingdom,"  giving  us 
an  idea  of  vast  extent,  great  riches  and  glory,  and 
mighty  power.  (See  Matt.  13:41;  25:34;  1  Cor.  15:24; 
Heb.    12:28;    2   Peter    1:11;    Rev.    1:6   R.   V.) 

(b)  Heaven  is  a  city.  We  find  this  conception  es- 
pecially brought  out  in  the  Epistle  to  the  Hebrews    (11: 

10,   16;   12:   22;    13:14),  and  in  the 

A  "Citv  " 

^'  Book     of     Revelation,     particularly 

chapter  21.  Perhaps  it  may  not  be  too  literal  a  way 
of  thinking  of  it  if  we  conceive  the  heavenly  Jerusalem 
to  be  somewhat  like  the  capital  of  a  country.  It  is  the 
center  of  divine  authority,  the  seat  of  the  throne  of 
God. 

(c)  Heaven     is    a     home.      In     John    14:2,    3,    Jesus 
speaks  of  the  "mansions,"  and  of  "going  to  prepare  a 
place",    as   though    there    would     be     something     corre- 
sponding   to   our    ideas    of    a    home- 

A  "Home."        ^^.^^^  ^^^.  ^^^^^  ^^^  ^^j      rj.^^^  ^^^^^^ 

of  Paul  al)Out  the  "house  not  made  with  hands,  eternal 
in  the  heavens"  (2  Cor.  5:1)  seem  to  refer  to  the 
raised  body,  in  distinction  from  the  earthly  one  de- 
scribed as  a  "tent",  but  they  strongly  suggest  the  idea 


224  The  Doctrines  of  Our  Faith. 

of  a  home.  Again,  there  is  a  suggestion  to  this  effect 
in  Eph.  3 :  15,  where  he  speaks  of  "every  family  in 
heaven  and  on  eartli."  And  once  again  the  glowing 
language  of  Peter  (1  Pet.  1:4)  about  the  heavenly 
inheritance   leans  in  the  same   way. 

2,     Character.         Here      again      we      must      neither 
be   too    literal  ,nor    too    free    in    our    interpretations    of 
Scripture   language.      In   that   heavenly   kingdom   noth- 
ing   that    causes    sin    will    be   found 

it^        ^  (Matt.     13:41);    that    blessed    land 

Character.  '  ' 

will     be    free    from    darkness     (Rev. 

22:5);  tlie  holy  city  will  be  pure  (Rev.  21:27)  and 
splendid  (Rev.  21  throughout);  the  home  will  be  an 
"abode"  (.lohn  14:2)  "an  inheritance,  incorruptible, 
and  undefiled,  and  that  fadeth  not  away"  (1  Pet.  1:4). 
P^igures,  you  say  ?  Yes ;  but  since  human  forms  of 
speech,  totally  inadequate  to  convey  all  the  truth;  and 
yet  because  human  forms  of  speech,  the  fitting  ones  to 
make  those  glories  real  and  definite  to  our  imagina- 
tion. Let  us  bless  God  for  speaking  to  us  in  terms  we 
can  grasp,  even  though  they  may  somewhat  crudely 
fail  to  reveal  the  glories  they  suggest;  let  us  bless  God 
that  terms  partial  and  suggestive  only  will  leave  us  an 
eternal   much  to  learn! 

II.     The  State,  Eternal  Life. 

What  shall  be  the  manner  of  life  of  those  who  are 
brought  to  heaven?  Here,  too,  we  have  glorious  sug- 
gestions,  not   full   details.      In   a   general   way   we  may 

say  that  the  Bible  leads  us  to  be- 
The  State,  jj^^.^  ^^^^^  ^^^  ^^^^  j^j^  ^^^  ^^.jj^  ^^ 
Heaven. 

our  earthly  life  will  be  done  away, 

Bonie  ot  tlie  best  goods  of  our  present  e.\])ericnces  will 
be    continued    and    perfected,    and    that    many    glorious 


Heaven  and  Eternal   Life.  225 

things  of  which  we  now  can  have  no  thought  will  be 
given  to  us  by  him  who  "doeth  exceeding  abundantly 
above  all  we  ask  or  think."  But  for  the  sake  of  being 
somewhat  definite  we  may  take  account  of  the  follow- 
ing elements  of  the  blessed  and  glorious  state  of  the 
redeemed : 

1.     Perfection    of    the    individual    life.       Paul    tells 

us    that    "we    shall    be    changed"     (1    Cor.    15:51);    we 

shall    not    be    just    what    we    have 

Perfection  of      been    on    earth.      (a)    In    body.      It 

the   Individ-       shall     be    "spiritual"     (I     Cor.    15: 

T     ■Rnil    '  44 )  ;     like     Christ's     glorified     body 

°  ^"  (1   Cor.    15:49;    Phil.  4:21;    1   John 

3:2)  ;  no  more  subject  to  sickness,  decaj',  hunger,  pain, 

weariness,   nor   death!      (1    Cor.    15:53;    2    Cor.    5:1-4; 

Piev.  7:16;   21.4).     It  is  hard  to  imagine  so  much! 

(b)  In  mind.  We  shall  be  able  to  think  better,  our 
thoughts  will  be  more  pure  and  clear.     Our  knowledge 

will    be    far    greater    in    sum    and 

In  Mind.  ,      .  ,-,       ,  i    r. 

more    accurate    in    quality     ( 1    Cor. 

13:12);  and  perhaps  this  means  that  we  shall  know 
things  without  so  much  effort  to  learn.  We  maj'  be 
able  to  take  in  things  at  a  glance,  by  quick  intuition, 
without  process  of  painful  reasoning  and  labored  rec- 
ollection. And  we  shall  have  all  eternity  to  keep  on 
knowing ! 

(c)  In  character.  This  is  the  crown  and  sum  of  it 
all.  We  shall  be  good!  (1  Cor.  13:10;  15:50-54;  Col. 
3:1-4;   Heb.   12:23;    1  John  3:2;   Rev,  7:9).     Ah!    how 

it    thrills    the    soul    to    think    what 

Tti 

p,  ,  these     promises    mean!        We,    even 

we,    shall    be    pure   and    good.      We 

shall   never   want   what  we   ought   not   to   have,   nor   do 

what  we  ought  not  to  do,  nor  say  what  we  ought  not  to 


226  The  Doctrines  of  Our  Faith. 

say,  nor  think  what  we  ought  not  to  think!  How  good 
it  will  be  just  to  be  good!      (Matt.  5:0). 

2.  The      company      of      the      redeemed.      In      that 
heavenly  country  all  will   be  good;   in  the  innumerable 
throng  no  evil  person  will  be  found.     No  quarrels,  dis- 
agreements, wars  or  tumults  will  be 

The  Company    tjieic.  Tliey  who  love  God  will  come 
RedppTTipd  from    all    lands    and    times    and    be 

together  (Matt.  8:11;  Rev.  7:9); 
their  employments  of  praise  and  service  will  be  in  com- 
mon (Rev.  7:9-17;  22:3,  4);  each  shall  have  his  full 
portion  of  joy  and  all  shall  rejoice  together  with  the 
Lord    (Matt.   25:    21,  23). 

Besides  this  general   social   life  there  is  no  reason  to 

doubt  that  we  shall  know  particular  persons  there.     We 

sliall  meet  with  tiie  good  and  great  of  all  times    (Matt. 

8:11;    17:3);    and   with   many   pre- 

We  Shall  clous      characters    we     have     never 

Know  One  ,.^^^  j^^f^^.^    ^jj  ^^     12:23);     and 

Another.  ,    .      ,. 

all    tills    suggests    and    implies     (aa 

do  other  Scriptures),  as  a  tiling  to  be  taken  for 
granted  without  explicit  statement,  that  "we  shall 
know  each  other  there",  that  we  shall  renew  and  per- 
petuate our  friendships  and  loves,  without  any  draw- 
backs, faults,  or  sorrows. 

3.  The  presence  of  the  Lord.  Old  writers 
speak  of  this  as  the  "beatific  vision" — the  happy-mak- 
ing  sight.      It    is    a    good    jihrase.      Sliall    we   see    CJod? 

We  may  not  know  all  it  means,  but 

The  Presence      the    glorious    fact    is    surely    made 

Lord'^  known.        (?^Iatt.    5:8;      John     14:3; 

17:24:    1   Tlicss.  4:17;    1   Jolin  3:2; 

l\ev.   7:15-17:    2 1  :  ."> ;    22:4).     How  beautiful    Cod   nmst 

be!  and  we  shall  "behold  tiie  beauty  of  the  Loi.l."    Ami 


lleavcii   and   Eternal   Life.  227 

because  he  shall  have  made  us  fit,  his  presence  will  not 
terrify,  but  win.     His  j^iesenoe  will  be  our  perfect  joy. 
"Jerusalem   tlie   golden, 
With  milk  and  honey  blest, 
Beneath  thy  contemplation 
Sink  heart  and  voice  opprest. 
I  know  not,  oh!  I  know  not. 
What  social  joys  are  there, 
What  radiancy  of  glory, 
What    light    beyond    compare." 
And  now  the  writer  takes  the  privilege  of  saying  a 
personal   word   to   those   who   under 
A  Parting  j^jg   poor  guidance  have  been  trying 

through      these     studies     to     think 
God's    thoughts    after    him.      God    bless    and    lead    yoa, 
every  one,  and  bring  you  safe  home  at  last,  where 
"We  shall  see  him   face  to  face, 
And  tell  the  story,  Saved  by  Grace!" 


A  LL  Scripture  is  given  by  inspira- 
tion of  God,  and  is  profitable 
for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteous- 
ness ;  ttiat  the  man  of  God  may  be 
perfect,  thoroughly  finished  unto 
all  good  works. — 2  Tim.  3:I6-J7. 

Be  thou  an  example  of  the  be- 
lievers, in  word,  in  conversation,  in 
charity,  in  spirit,  in  faith,  in  purity. 

Take  heed  unto  thyself  and  unto 
the  doctrine ;  continue  in  them ;  for 
in  so  doing  thou  shalt  both  save 
thyself  and  them  that  hear  thee. — 
I  Tim.  4:12-16. 


Go  ye,  therefore,  and  disciple  all 
nations,  baptizing  them  into  the 
name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Spirit ;  teach- 
ing them  to  observe  all  things 
whatsoever  I  have  commanded  you: 
and  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world. — Matt. 
28:19-20. 


228 


Hn  Appendix. 


■WHAT      WE      BELIEVE      ACCORDING      TO      THE 
SCRIPTURES. 


F.    H.    KERFOOT,    D.D, 

It  is  enjoined  upon  Clirist's  people  that  they  be 
ready  always  to  give  an  answer  to  every  nian  that 
asketh  a  reason  concerning  the  hope  that  is  in  them. 
(1  Pet.  3:15.)  And  Paul  enjoins  upon  Timothy,  not 
only  tliat  he  take  heed  unto  himself,  but  also  unto 
his  doctrines.  (I  Tim.  4:10.)  We  hei'ewith  append 
the  leading  tenets  which  we  hold,  in  common  with  all 
evangelical  denominations,  and  also  those  which  con- 
stitute our  distinctive  principles  as  Baptists.  It  is 
for  the  sake  of  the  last,  that  we  are  constrained  to 
exist   as   a   separate   denomination. 

Doctrines  Which  We  Hold  in  Common  with  Other 
Denominations. 

We  believe,  in  common  witli  all  evangelical  Chris- 
tians : 

*The  late  Rev.  F.  H.  Kerfoot.  D.  D.  LL.  D.,  while  serv- 
ing as  pastor  of  the  Eutaw  I'lace  Baptist  Church,  Balti- 
more, Md.,  prepared  this  Confession  of  Faitu  for  that 
church  as  an  expression  of  what  is  believed  by  them  ac- 
cording to  the  Scriptures.  It  has  also  been  adopted  by 
many  other  churches  and  is  offered  in  this  permanent  form 
by  the  publishers  with  permission  of  the  author,  as  being 
helpful   in  a   comparative  and  discriminating  study. 

229 


230  Wlioi    Wc    Believe 

In  one  God,  iMakt-r  and  lluler  of  heaven  and  earth, 
revealed  as  the  Father,  the  Son  and  the  Holy  Spirit, 
equal  in  every  divine  perfection.  Read  1  Cor.  8:4-G; 
Matt.  28:19;   Jude  20:21. 

In  the  Holy  Scriptures  as  His  infallible  word,  which 
are  ablo  to  make  us  wise  unto  salvation.  Read  2  Tim, 
3:16,  17. 

In  the  fall  of  man  and  his  condemnation  as  a  sinner, 
and   God's   sovereign  grace  and  love   in  his   redemption. 

In  salvation  in  the  name  of  Jesus  Christ,  who  was  the 
"word  made  flesh,"  God-man,  who  obeyed  the  law,  suf- 
fered and  died  for  the  sins  of  men,  is  risen  and  exalted 
a  Priest  and  King.  Read  Rom.  5:12-21;  1  Cor.  15:3,  4; 
Acts   5:31. 

In  the  free  offer  of  eternal  life  in  the  Gospel  to  all, 
and  the  aggravated  guilt  of  those  who  reject  it.  Read 
Rom.    10:11-13;    Heb.    2:3. 

In  the  necessity  of  regeneration  by  tlie  Holy  Spirit, 
and  of  repentance  toward  God.  and  faith  in  Christ. 
Read  John  3:5;   Acts  20:21. 

In  the  justification  and  ado]>ti()n  of  the  believer, 
through  the  blood  and  righteousness  of  Jesus  Christ. 
Read   Rom.  3:23-20. 

In  the  sacred  observance  of  the  Lord's  Day  for  His 
worship  and  His  work.  Read  John  5:17;  Rev.  1:10; 
Acts   20:7. 

In  the  present  life  as  man's  only  day  of  grace,  and 
that,  when  this  present  life  ends,  man  enters  at  once 
into  conscious  blessedness  or  woe.  Read  2  Cor.  6:2; 
Luke   10:19-31. 

In  the  resurrection  of  the  body;  the  righteous,  to 
eternal  life;  the  wicked,  to  judgment  and  eternal  pun- 
ishment.    Read  John  5:28,  29;  Matt.  25:46. 

And,  in  conniion  with  a  large  body  of  evangelical 
Christians,  nearly  all   Baptists  believe  what  are  usually 


According    io    the   Scripture.  231 

termed  tlie  "doctiinos  of  grace,"  the  absolute  sovereignty 
and  foreknowledge  of  God ;  his  eternal  and  unchange- 
able purposes  or  decrees;  that  salvation  in  its  begin- 
ning, continuance  and  completion,  is  God's  free  gift ; 
that,  in  Christ,  we  are  elected  or  chosen,  personally  or 
individually,  from  eternity,  saved  and  called  out  from 
the  world,  not  according  to  our  works,  but  according 
to  His  own  purpose  and  grace,  through  the  sanctifica- 
tion  of  the  Spirit  and  belief  of  the  truth;  that  we  are 
kept  by  His  power  from  falling  away,  and  will  be 
presented  faultless  before  tlie  presence  of  His  glory. 
Read  Rom.  8,  9,  10,  11;  Acts  13:48;  Eph.  1:4,  5;  Eph. 
2:1-10;   1  Pet.  1:2-5;  Jude  24;  Tim.  1:9;  Tit.  3:5. 

Distinctive  Doctrines  of  Baptists. 

T.  The  Bible  is  an  all-sufficient  guide  in  faith  and 
practice  and  nothing  should  be  taught  for  doctrine 
which  cannot  be  found  therein.  Read  2  Tim.  3:16,  17; 
Matyt.  15:9;   1  John  2:20,  21,  27. 

II.  The  Bible  makes  every  religious  observance  a 
matter  of  voluntariness,  and  hence,  of  individual  re- 
sponsibility or  privilege.  And  while  we  recognize  the 
right  of  churches  to  exercise  Scriptural  discipline,  and 
the  right  of  governments  to  impose  civil  obligations,  yet 
we  hold  that  no  church  nor  government,  nor  any  power 
on  earth,  has  the  right  to  bind  any  man's  conscience. 
This  principle  of  voluntariness  and  individual  responsi- 
bility also  excludes  every  idea,  that  religious  duty  can 
be  done  by  proxy.  Hence,  we  reject  the  doctrines  of  in- 
fant baptism  and  sponsorship,  and  all  efforts  whatso- 
ever to  perform  duties  for  others.  Read  John  18:36, 
37;   Rom.   14:12. 

III.  The  first  religious  duty  or  act  which  the  Bible 
requires  of  every  person  is  repentance  toward  God  and 


232  What    Wc    Believe 

faitli  in  the  Lord  Jesus  Christ.  TTence,  we  reject  the 
doctrine  of  infant  baptism,  and  every  doctrine  wliat- 
soever  wliicli  reco<i;nizes  persons  as  in  anj'  way  members 
of  a  church  of  Christ  before  they  have  given  evidence 
of  personal  repentance  toward  God  and  faith  in  the 
Lord  Jesus  Christ.  Read  Acts  2:37,  38;  Acts  5:31; 
Acts    20:21. 

IV.  Tlie  Bible  requires  that  every  person  who  has 
exercised  repentance  toward  God  and  failli  in  the  Lord 
Jesus  Christ,  shall  be  baptized  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  (Matt. 
28:19.)     And  the  Bible  teaches  concerning  baptism: 

1.  As  to  the  act,  it  is  immersion  in  water.  Bead 
Acts  8:38,  39. 

2.  As  to  the  design  : 

(1.)  It  is  a  confession  of  Jesus  Christ  as  our  Savior 
and  of  our  allegiance  to  the  triune  God.  Read  Gal. 
3:27. 

(2.)  It  is  the  answer  of  a  good  conscience  toward 
God.     Read   1  Pet.   3:2L 

(3.)  It  is  the  symbol  by  the  washing  of  water,  of 
inward  cleansing.     Read  Tit.  3:5. 

(4.)  It  is  the  symbol  of  our  having  been  buried  to 
a  life  of  willful  sinfulness,  and  of  our  having  been 
raised  again  to  walk  in  ne\vness  of  life  on  earth.  Read 
Rom.   6:3-5. 

(5.)  It  is  the  symbol  of  our  having  died  with  Jesus 
Clirist,  and  of  our  having  been  raised  wHh  Him  into 
a  life  of  acceptance  before  God;  and  al.oo  of  our  final 
resurrection  with  Him  to  life  everlasting.  Hence,  we 
reject  the  doctrine  of  sprinkling  and  pouring  for  bap- 
tism, as  the  setting  aside  of  the  true  ordinance,  both 
as  to  the  act  and  its  significaition.  .ind  the  substitu- 
tion thM'efor  of  human  tradition.      Reau  Col.  2:12. 

V.  We    learn    from    the    Bible    coiuernin"'    a    church 


According   io   the   Scripfure.  233 

of  Jesus  Christ,  that  it  is  composed  of  those  who  have 
been  baptized  into  the  name  of  the  Fathei',  and  of  the 
Son,  and  of  the  Holy  Ghost,  after  they  have  j^rofessed 
repentance  toward  God  and  faith  in  the  Lord  Jesus 
Christ.  The  association  of  such  persons,  in  order  to 
form  a  New  Testament  church,  must  be  entii'ely  vol- 
untary on  their  part,  and  must  be  for  tlie  purpose  of 
observing  such  ordinances  and  practices  as  are  in  ac- 
cordance with  the  teachings  of  the  New  Testament  con- 
cerning such   organization.      Read  Acts   2:41-47. 

Tlie  New  Testament  recognizes  as  the  proper  officers 
of  churches  Pastors  or  Elders,  and  Deacons.  Read 
Phil.  1:1. 

The  New  Testament  shows  also  concerning  churches 
of  Jesus  Christ,  that  every  local  church  has  the  right 
to  govern  itself.  It  recogni/es  no  right  in  civil  gov- 
ernments to  assume  control  o\Tr  any  church.  It  rec- 
ognizes no  such  thing  as  priestly  or  papal  domination, 
nor  any  authority  in  its  own  officers  to  be  in  any 
way  lords  over  God's  heritage.  It  recognizes  no  ec- 
clesiastical courts  or  bodies  of  higher  jurisdiction  which 
shall  have  any  right  to  interfere  in  the  affairs  of  tiie 
cliurches.  Churches  may,  in  mere  matters  of  expe- 
diency, associate  and  co-operate  in  Christian  work  if 
they  see  fit.  Yet  no  association  or  council  can  have 
any  power  or  jurisdiction,  except  what  the  churches 
see  fit  to  allow.     Read  Matt.  23:8-11;  2  Cor.  1:24. 

Vr.  The  New  Testament  teaches  concerning  the 
Lord's  Supper  that  it  is  a  memorial  ordinance,  in- 
tiusted  to  tlie  churches;  and  that  it  is  to  commemorate 
the  offering  of  the  Lord's  body  and  his  shed  blood  till 
he  comes.  A  careful  examination  of  these  ordinances, 
as  appointed  by  Christ,  and  of  their  essential  meaning, 
and  of  the  way  in  whicli  tliey  were  observed  by  the 
Apostles,  will  show  that  Baptism,  which  is  administered 


234  What    We    Believe 

hut  once  and  for  all  time,  should  precede  the  Lord's 
Supper.  And,  inasmuch  as  God's  Word  gives  us  no 
warrant  whatever  for  inviting  unhaptizcd  persons  to  the 
table,  which  is  tlie  Lord's  table,  we  dare  not  allow  our 
Christian  sympathies  to  lead  us  into  giving  such  in- 
vitations, lost  we  be  found  changing  the  order  of  God's 
Word,  and  ministering  to  the  confusion  and  obscurity 
of  God's  truth.  We  reject  the  idea  that  the  Lord's 
Supper  is  designed  to  celebrate  love  among  Christians, 
or  is  an  ordinance  for  deciding  questions  of  fellowship 
either  in  an  individual  church  or  between  churches. 
And  in  declining  to  invite  members  of  other  denomina- 
tions, we  do  not  (juestion  tlu'ir  piety  at  all,  but  only 
declare  that  we  believe  them  according  to  the  example 
and  command  of  Christ,  to  be  unbaptized  persons  and 
not  walking  in  the  New  Testament  order  of  ordinances. 
Read  Cor.  6:17-34. 

And  for  this,  as  in  all  tltings,  we  appeal  to  tlie 
Bible. 

May  the  Lord  give  light  and  knowU'dge,  and  the 
Spirit  of  the  Covenant. 


QUESTIONS   TO   GUIDE   AND   TEST   LESSON 
STUDY. 

The  chapters  iudicated  lielow  (18)  are  for  study  by 
our  Couventiou  Normal  students.  Studeuts  should 
read  carefully  the  remaiuing  chapters.  These  ques- 
tious  are  for  use  iu  the  study  of  each  lesson.  The 
class  teacher  will  for  the  examination  select  questions 
from  the  list  given  on  page  241. 

LESSON  I.     (Chapter  1,  Page  9.) 

1.  Name   some   departments   of  effort   in   which    there    are 

commonly   accepted    beliefs    and    practices.      Wh}'    are 
our  religious  beliefs  worthy  of  study? 

2.  What   two   distinctions  are  to  be   made  in  our  study   of 

the   relation  of  knowledge   to  belief?     State   the  diffi- 
culty of  distinguishing  between  knowing  and  believing. 

3.  Show    that    religious    belief    is    a    real,    important,    and 

vital  part  of  our  thought  and  action. 

4.  Discuss    the  internal  sources  of  our  religious  beliefs. 

5.  Say  something  as  to  each  of  the  external  sources. 

LESSON  IL      (Chapter  2,  Page  17.) 

1.  What   three   things   do  we   study   as   regards    the   Bible? 

2.  Suggest    three    reasons    why    we    accept    the    Bible    as    a 

revelation  from  God. 

3.  State  fully   the  argument  from   Christian   tradition,  and 

indicate  the  force  of  this  argument. 

4.  In   what    two   ways   does   the   Bible   witness   to   itself  as 

the   Word  of  God? 

5.  now  does  the  Bible  witness  to  itself  by  its  character? 

6.  "What  sort  of  message  from  God  is   the  Bible?" 

7.  What   was    the   means    of   communication?      Name    some 

of  the  forms  in  which  the  Bible  comes  to  us.     What 
as  to  contents?     What  as  to  character? 

8.  Suggest  three  things  as  to  how  to  use  the  Bible. 

LESSON  III.      (Chapter  3,  Page  25.) 

1.  Why  believe  in  the  existence  of  God? 

2.  Why  believe  in  God's   Self-existence? 

3.  Why  believe  in  God's  Unity? 

4.  What  kind  of  a  Being  is  God? 

(235) 


236  Questions   to  Guide 

LESSON    IV.      (Chapter    4,    Page   32.) 

1.  What  Is  meant  by  Iho  holinos;s  of  God? 

2.  I'rove   this  doctriuc  from   isciipture. 

3.  What  is   the  wisdom  of  (Jod? 

4.  Quote  two  passages  to  prove  this  doctrine. 

5.  What    is  meant   Ij.v  Cod's  justice? 

6.  Quote  two  passages  to  prove  this  doctrine. 

7.  Suggest  two  inferences  from  this  doctrine. 

8.  What  is  meant  by  God's  goodness? 

9.  Quote  two  passages  which  alBrm  goodness  in  God. 

LESSOxV    V.      (Chapter    6,    Page    47.) 

1.  May  not  God  have  voluntarily  placed  limits  upon  him- 

self when  he  made  laws  for  nature  to  go  by? 

2.  What  is  meant  by  (!od"s  sovereignty? 

3.  Show   that  God  works  by  plan. 

4.  Show  that  God  still  works  in  his  universe. 

5.  What    is   meant   by    God's  imminence?     What   is   meant 

by  his  transcendence? 

6.  What   does  God's  sovereignty  include? 

7.  Quote    two   passages   of    Scripture    to    prove    God's    sov- 

ereignty. 

8.  Prove  God's  sovereignty  from  reason. 

9.  What    two    suggestions    are    made    as    regards    the    diffi- 

culty of  the  doctrine? 
10.    State  the  three  main  difficulties. 

LESSON    VL      (Chapter   8,    Page   Gl.) 

1.  What  do  we  consider  in  this  chapter? 

2.  State  the  doctrine  of  the  divine  Unity. 

3.  Name    two   errors   which   are    to    be   shunned.     What   Is 

pantheism?     What   is   polytheism? 

4.  Give  an  argument  apart  from  Scripture  for  the  divine 

Unity. 

5.  Quote  two  Scripture  passages  to  prove  the  doctrine. 

6.  Where    do    we    learn    concerning    the    doctrine    of    the 

Trinitv? 

7.  State    this    doctrine.     What    ol    the    word    "person"    In 

this  connection? 

8.  How  can  such  a  doctrine  be  proved? 

9     What  two  classes  of  Scripture   teach   the  doctrine? 

10.  State  the  difficulty  of  the  doctrine. 

11.  What  as  to  the  value  of  this  doctrine? 

LESSON   VII.      (Chapter  9,   Page  68.) 

1.  Where  are  we  to  find  information  concerning  the  doc- 

trine of  Christ? 

2.  What    three    things    does    the    New    Testament    tell    us 

concerning  Christ? 

3.  Where  do   we  begin   in   our  study   of  Christ?     Why? 

4.  Suggest    and    develop    two    lines    of    argument    for    the 

doctrine  of  Christ's  real  manhood. 


and  Test  Le.^son  Shtdy.  237 

B.  Outline  in   three  points  the  argument  for  the  doctrine 

that  Jesus  Christ  was  God.  Quote  two  Scriptures 
to  show  that  Christ  claimed  to  be  God.  Quote  two 
statements  of  his  followers  in  this  connection. 

C.  Give   three   incidental   proofs   to   show    that   Christ  was 

God. 
7.    What  is  the  significance  of  the  hyphen  in  God-man? 

LESSON   VIII.      (Chapter  10,  Page  75.) 

1.  Is  the  Holy  Spirit  a  person?     State  some  other  views. 

2.  In  what  sense  is  the  Holy  Spirit  a  synonym  for  God? 

3.  Is  the  Holy  Spirit  merely  a  divine  power  or  influence? 

Should  we  use  the  impersonal  pronoun  "it"  and 
"its"  in  referring  to  the  Spirit? 

4.  Give  four  arguments  for  the  personality  of  the  Spirit. 

5.  What   two  lines  of  Scripture  passages  prove   the  deity 

of  the  Spirit? 

6.  How  is  the  work  of  the  Spirit  related  to  the  work  of 

the  Father  and  the  Son? 

7.  How  is  the  Spirit's  work  related  to  the  universe? 

8.  What  four  things  does  the  Spirit  do  for  man? 

LESSON   IX.      (Chapter   1.3,   Page   97.) 

1.  Why  do  all  come  into  the  world  with  a  taint  and  ten- 

dency to  sin?     What  as  to  the  reality  of  sin? 

2.  In  what  three  ways  do  we  get  man's  verdict  in  his  own 

case? 

3.  What    verdict    comes    from     history    in     the    worst    it 

records?     In   the  best  it  records? 

4.  What  does  observation  declare  in  this  connection? 

5.  What    does    consciousness   declare   as    to    man's    sinful- 

ness? 

6.  In   what   two   ways   do    the    Scriptures    testify   against 

man? 

7.  Show  how  the   Scriptures  bear  witness  historically. 

8.  What  is  the  doctrine  of  original  sin? 

9.  What    is    the    doctrine    of    depravity?       Is    man    totally 

depraved  ? 
10.    What  does  the  Scripture  declare  as  to  the  universality 
of  sin? 

LESSON   X.      (Chapter   18,   Page   1.34.) 

1.  What   three   things  do  we   consider  in   connection   with 

the  mediation  of  the  God-man? 

2.  State  the  human  demand  for  mediation. 

3.  State  the  divine  demand  for  mediation. 

4.  What  do  the  Scriptures  show  as  to  the  reality  of  medi- 

ation in  Christ? 

5.  State  four  ways  in  -which  Christ's  services  as  mediator 

are  exhibited. 

6.  Show  Christ's  fitness  as  mediator. 

7.  State  three  erroneous  views  as  to  Christ's  mediation. 

8.  State  two  inadequate  views. 

9.  State  the    scriptural    view.      Quote    two   passages   which 

bear  out  this  view. 


238  Qiirntiona    to    GiiUle 


LESSON   XI.      (Cliiiiitcr    I'.i,    I';if;<-    140.) 

1.  How   do   we   know   concerning  the   fact  and  method   of 

God's  work  in   delivering   man  from  sin? 

2.  How  does   the   Old  Testament  present   the   divine   work 

in   saving  men?     Quote   two  Old   Testament  passages 
in  this  connection. 

3.  Quote   two  passages  from  the  New  Testament  to  show 

that  God  is  active  in  saving  men. 

4.  What    one    great    word    includes    both    love    and    sover- 

eignty?    What   does   this   word  mean? 

5.  What    is    meant    by    election?     When    does    God    elect? 

Are  there  any  conditions  to  God's  choice? 

6.  What  is  regeneration?     Where  do  we  find  the  doctrine 

taught? 

7.  What  two  difBculties  grow  out  of  this  doctrine  of  God'B 

work  in  saving  men? 

8.  What  can  you  say  as  to  each  of  these  diflBculties? 

9.  What  consolation  have  we  here? 

LESSON  XII.      (Chapter  20,  Page  147.) 

1.  What  two  things  do  we  consider  in  the  matter  of  God's 

part  in  saving  men? 

2.  What  two  considerations  prove   the  necessity  of  man's 

part? 

3.  How   does   man's  nature   as  a   moral  agent   prove   this 

necessity? 

4.  In  what  two  ways  do  the  Scriptures  assume  this  neces- 

sity? 

5.  What  three  things  are  necessary  on  man's  part  in  order 

to  salvation? 

6.  What  two  things  does  repentance  involve? 

7.  What  is  faith?     Quote  Scripture  passages  to  show  that 

faith  is  essential  to  salvation. 

8.  W'hat  two  elements  are  said  to  constitute  faith? 

9.  'V\'hat   is   meant   by  perseverance?     Quote   Scriptures   to 

show  that  this  is  a  necessary  element  in  salvation. 

LESSON  XIII.      (Chapler  21,  I'ago  154.) 

1.  In  what  four  phrases  do  the   Scriptures  represent  the 

new  life  of  the  believer?     Why  are  four  terms  neces- 
sary? 

2.  What   is   justification?     Quote   Paul's  words  which   set 

forth  the  nature  of  justification.     Whose  act  is  justi- 
fication?    What  is  the  nature  of  this  act? 

3.  What  is  adoption?     In  what  sense  is  God  the  Father  of 

all    men?     Quote    passages    to    show    that    only    the 
believer  mav  rcallv  claim  this  sonship. 

4.  On  what  is  the  sonship  based  and  what  does  it  involve? 

5.  What    is    sanctification?     Show    how    the    divine    and 

human  elements  cooperate. 

6.  Quote    Scripture    passages    to    show    that    sanctiflcatlon 

is  a  process. 

7.  Show   in    the    four    things   here   considered    the    gradual 

increase  of  the  human   element. 

8.  What    two    sides    of    the    Christian    life    are    here    dis- 

cussed 7 


and   Test   Lcfi.son  Stud  if.      '  239 


LESSON   XIV.      (('Imptor    22,    I'a^o    10."..) 

1,  What  human  tendency  is  recogniied  in  the  formation 
of  churches?  How  often  did  the  Lord  speak  of  the 
church  ? 

2r  How  often  does  the  word  "church"  occur  in  the  New 
Testament? 

3.  What  is  meant  by  "the  church  general?" 

4.  In  what  sense  is   the  word   "church"  generally  used  it 

the   New   Testament?     Name   two   kinds   of    passages 
when  the  word  is  so  used. 

5.  Of    whom    were    New    Testament    churches    composed 'i 

How  were   members   received?     Cite  a   case  in  point. 

6.  Name  the  officers  of  New  Testament  churches.       What 

officers  were  regular  and   permanent? 

7.  What  of  the  government  of  the  church? 

8.  In   what   senses   is   the   word   "church"    used  in   modern 

times?       Which  of  these  are  scriptural? 

9.  Name    three    forms    of   church    polity.     Which    do   you 

regard  as  scriptural? 

LESSON   XV.      (Chapter   2.3,   Page   171.) 

1.  What  is  meant  by  worship? 

2.  Show  its   true  scriptural   meaning  from   the   Old  Testa- 

ment.    From   the   New  Testament. 

3.  What    as    to    forms    of   worship?     What    are    four    ele- 

ments in  Christian  worship? 

4.  What  as  to  the  value  of  worship? 

5.  What  are  the  two  ordinances  of  the  New  Testament? 

6.  What  five  points  are  considered  touching  baptism? 

7.  Are    we    obligated    to    observe    baptism?     What    Is    the 

act    of    baptism?     Who    should    be    baptized?     Who 
should  baptize?     What  is  the  design  of  baptism? 

8.  State  four  views  concerning  the  Supper. 

9.  To  whom  is  the  keeping  of  the  Supper  entrusted? 

LESSON   XVI.      (Chapter  27,   Page  200.) 

1.  What    four    points    do    we    consider   in    regard    to    our 

Lord's  second  coming? 

2.  Quote   three    Scriptures  to   show   that   Jesus  is  coming 

again.     Name    some    distinctions    which    are    to    be 
observed  here? 

3.  What  did  our  Lord  teach  as  to  his  own  coming  again? 

What  was  the  expectation  of  the  apostolic  age? 

4.  What  is  meant  by  the  millennium?     Will  our  Lord  come 

before  or  after  the  millennium? 

5.  Give  the  threefold  purpose  of  our  Lord's  coming  again. 

6.  What  four  statements  are  made  concerning  the  manner 

of  our  Lord's  coming? 

LESSON  XVII.      (Chapter  28,   Page  207.) 

1.  What  is  the  New  Testament  doctrine  of  the  resurrec- 

tion ? 

2.  What    traces   of    this   doctrine   do   we   find  In    the   Old 

Testament  7 


240  Questions  to  Ouide 

3.  What   was   our   Lord's   attitude    toward   the  belief   cur 

rent  iu  his  day? 

4.  What    did    our    Lord    assert    as    to    his    own    connection 

with  the  resurrection  V 

5.  What    three    statements    are    made   as    to    "the   doctrine 

of  the  apostles?" 

6  What   three   salient   points  must  be  emphasized  in  con- 

nection   with     the    great    discussion    of    I'aul    In    1 
Corinthians  15. 

7  State  and   discuss   three  difficulties  in   connection   with 

this  doctrine. 
8.    Name  three  consolations  of  the  doctrine. 


LESSON  XVIII.        (Chapter  .''.0,  Page  222.) 

1.  What    as    to    Scripture    statements    regarding    heaven 

being  figurative? 

2.  Under    wliat   human    roncoptions   does    the    Bible    repre- 

sent   heaven?     Quote   a    Scripture    to    illustrate    each 
of  these. 

3.  What  as  to  the  character  of  heaven? 

4     Name    three    elements    in     the    glorious    state    of    th«» 
redeemed. 

5.  What  as  to  the  company  of  the  redeemed? 

6.  What  as  to  the  presence  of  the  Lord? 


and  Test  Lesson  Study.  241 


QUESTIONS  FOR  REVIEW  AND  EIXAMINATION. 

The  class  teachei'  will  select  and  submit  one  question 
on  each  lesson  (18  questions)  for  examination.  Pupils 
making  a  grade  of  70%  will  be  awarded  seal  6  for 
their  diploma. 

Lesson  I.       (Chapter  1.) 

1.  Name  the  external  sources  of  our  religious  beliefs 

2.  Name  the  internal  sources  of  our  religious  beliefs. 

Lesson  II.       (Chapter  2.) 

1.  Give  three  reasons  for  accepting  the  Bible  as  the 

true  revelation  from  God. 

2.  Give  three  suggestions  as  to  how  to  use  the  Bible. 

Lesson  III.     (Chapter  3.) 

1.  Give  two  arguments  to  prove  that  the  God  of  the 

Christian  faith  is  a  reality. 

2.  Set  forth  the  nature  of  God  in  three  phrases. 

Lesson  IV.     (Chapter  4.) 

1.  Name  four  attributes  in  God's  character. 

2.  Define  each  of  these  attributes. 

Lesson  X.     (Chapter  G.) 

1.  What  is  God's  sovereignty? 

2.  Give  two  jiroofs  of  God's  sovereignty. 


242  Questions  to  Guide 

Lesson  VI.     (Cliapter  8.) 

1.  What  is  meant  by  the  unity  of  God? 

2.  What  is  meant  by  tlie  divine  trinity? 

Lessox  VII.     (Chapter  9.) 

1.  Prove  that  Jesus  was  man. 

2.  Prove  that  Jesus  was  God. 

Lkssox  VIII.     (Thapter  10.) 

1.  Give  proof  of  the  personality  of  the  Holy  Spirit. 

2.  Give  proof  of  the  deity  of  the  Spirit. 

Lesson  IX.     (Chai)ter  13.) 

1.  What   three   sources  of  information  lead  man   to 

know  his  own  sin? 

2.  What  do  we  mean  by  total  depravity? 

Lesson  X.      (Chapter  18.) 

1.  From  what  two  sources  is  there  demand  for  media- 

tion ? 

2.  State  the  fitness  of  Christ  the  Mediator. 

3.  State  the  scriptural  view  of  Christ's  mediation. 

Lesson  XL      (Chapter  1!).) 

1.  What  is  election? 

2.  What  is  regeneration? 

Lesson  XII.     (Chapter  20.) 

1.  What  three  things  must  man  do  to  be  saved? 

2.  What  is  repentance? 

3.  What  is  faith? 

4.  What  is  perseverance? 


and  Test  Lesson  Study.  243 

Lesson  XIII.     (Cbai»ter  21.) 

1.  In  what  four  ways  do  the  Scriptures  present  the 

new  life  of  the  believer? 

2.  Define  each  of  these  four  phrases. 

Lesson  XIV.     (Chapter  22.) 

1.  State  four  modern  uses  of  the  word  church. 

2.  Name  three  forms  of  church  polity. 

Lesson  XV.      (Chapter  23.) 

1.  Concerning  baptism — 

(1)  Why  observe  the  ordinance? 

(2)  What  is  baptism? 

(3)  Who  should  be  baptized? 

(4)  By  whom  to  be  administered? 

(5)  What  its  design? 

2.  Concerning  the  Supper — 

State  four  views  as  to  the  meaning  of  the  Supper 

Lesson  XVI.      (Chapter  27.) 

1.  When  will  Christ  come  again? 

2.  For  what  purpose  will  Christ  come  again? 

3.  What  will  be  the  manner  of  Christ's  coming  again? 

Lesson  XVII.      (Chai)ter  28.) 

1.  What  is  meant  by  the  resurrection  of  the  dead? 

2.  Name  three  difliculties  involved  here. 

Lesspn  XVIII.       (Chapter  30.) 

1.  Name  three  Scripture  phrases  which  indicate  that 

heaven  is  a  locality. 

2.  Name  three  things  which  indicate  the  state,  eternal 

life. 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 

Los  Angeles 

This  book  is  DUE  on  the  last  date  stamped  below. 


Form  L9-Series  4939 


UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


AA    000  832  885 


i 


